
Book S r^I 
Gopightl^?. 

COFXRIGHT DEPOSrr. 



r^ 



y 



A NEW 

PHYSIOGNOMICAL 



CHART OF CHARACTER. 



J. SIMMS, M.D. 




Contemplation aih) Peoghession. 
JOHN HU^^TEE, M.D. 



Incogitancy and Superstition. 
A QUATSINO INDIAN. 



This Book is Illustrated by upwards of 200 Engravings, 

Contains over 100 Paculties, several Hundred Signs of Character, and 
forms an Original System and Classification of Physiognomy. 



Tsp Nature furnishes a Free School unbiassed by Dogmas. Ql 

DUNN AND \YilIGHT. PRINTERS, GLAriyOW. SCOTLAND. 




An Original and Illustrated 



PHYSIOLOGICAL 

AND 

PHYSIOGNOMICAL CHART. 



By J. SIMMS, M.D. 




J. B. PORTA. J. G. LAVATER. 

Natural Physiognomists. 



This work was prepared by its Author with the design to provide the subjects of his 
examinations with a permanent record of their Mental, Moral, and Volitive dispositions, 
and to furnish them witfi all. necessary information and advice respecting their choice of 
occupations, and of companions for life. It also contains valuable directions for the 
cultivation and restraint of every physical and intellectual power, with medical counsel 
relative to the proper means to be employed in the recovery and preservation of health. 



THIS WOBK PRESENTS 



A New and Complete Analysis and Classification 

OF THE 

TEMPERAMENTS OR FORMS OF MANKIND, 

And Designates a great numlDer of Faculties heretofore nnrecognised, tLe 
Physiognomical Signs of which have Never Before Been Discovered. 

In this Chart every power is marked upon a scale of from one to twelve, an extended 
gradation which enables the Examiner to reach every extreme, and to assign its relative 
position to every important modification of character. 

Eead^and learn " The lore which wig-crowned History scorns," bnt which is • 
Eternally fixed hy the Immutable Laws of Nature. 

18 7 3. 



^%. 



Entered, acoording to Act of Parliament, in the year 187 2 y by J. SiiyiMS, M.D., 
in Stationers* Hall, London. 

Entered, according to Act of Congress, in the year 187^, by J. Simms, M.D., 
in the Office of the Librarian of Congress at Washington. 



DUNN & WEIGHT, PRINTERS, GLASGOW. SCOTLAND—ISTS. 



INTRODUCTION. 




|HYSIOGNOMY is the art, or science by which the 
characteristics of the mind are dis.,., ,ered in the 
general configuration of the body, and particularly 
in the features of the face. The present book is a 
revised and enlarged edition of a Physiognomical Chart 
which I published some time since in the United 
States, and which was, as far as I am aware, the first, 
of the kind, that has ever been presented to the public. 
The face of man is like the face of a clock, which by 
definite external signs reveals the workings of the inward 
machinery. T have said that these signs are definite, yet, as 
a clock would tell the hours in vain to one who was ignorant 
how to interpret the movements of its hands, so the human 
countenance would vainly represent the character to those who were unable 
to decipher its emblematic writing. H ence the value of a reliable system of 
Physiognomy to aid the instinctive, but often mistaken judgments which 
all men immediately form as to the character of those whom they meet. 
Physiognomy, like all other sciences, has been developed slowly. 
Aristotle attempted in the fourth century before Christ to place it on a 
systematic footing before the ancient world. Galen, Cicero, Seneca, 
Pliny, and Quintilian all wrote upon this theme, but the advance of the 
science is chiefly due to the moderns— especially to J. Baptist a Porta 
who in the early part of the seventeenth century pursued some valuable in- 
vestigations which were based upon a comparative view of the faces of men 
and of the lower animals, and to the great and good Lavater. The * 'Physiog- 
nomical Fragments " which were published by the latter made him exten- 
sively known, yet they are so deficient in method, and often so much at fault 
in the application of rules which their author founded upon his own experi- 
ence, that they are now regarded as possessing but little scientific value. 
The term Physiognomy, which is derived from two Greek words, that 
fiignify "to know nature," points us, by its etymology, to the proper method 
to be pursued in its study. He only who is a wide and close observer of 
the faces, forms, and characters of men, and of the lower animals, or who 
is familiar with the conclusions attained by reliable investigators who have 
studied nature in this field, can hope to become an expert in physiognomy. 
For the assistance of those who have been unable to extend their observa- 
tions by travel, or who are naturally deficient in observing power, I shall 
in a few months publish a work entited *' Nature's Revelations of Char- 
acter " in which I shall present a new, and, as I believe, advanced analysis 
and classification of the powers of the human mind and body, together with 
the physiognomical signs by which every faculty is disclosed. 

Although Physiognomy has not heretofore been satisfactorily de- 
Teloped as a complete science, it is, in many of its elements, constantly, 
and successfully applied in the details of practical life, and inwoven into 
the axioms of society, and literature. The early poets always assumed 
the closest connection between the character, and the personal appear- 
ance of the heroes they described. It is related that Zopyrus, an 
Athenian physiognomist, after examining the features of Socrates, 
declared that he was by nature addicted to gluttony and drunkenness — 



4 lyTBODUCTION. 

an impeacliment which was admitted by the great moral teacher who 
confessed that it had taxed his powers of self-command to the utmost to 
restrain his native tendency to these animal excesses. Caius Tran- 
^uillus Suetonius, in his ** Lives of the Twelve Caesars" informs us that 
Titus, when emperor of Rome, inquired of a physiognomist by the name of 
Narcissus whether Brittanicus would succeed to the imperial crown, and 
that Narcissus, after an examination of the prince pronounced that jud^^- 
ment with respect to him which has since been confirmed by history. 

In this chart will be found a description, and exposition of the various 
forms which, in a greater or less degree, enter into the physical structure 
of every individual, and which are the signs, if not the authors of his 
mental characteristics. It also contains much valuable sanitary advice, 
together with a definition of all the intellectual faculties, and rules for 
kheir cultivation or restraint as the peculiarities of the case may require. 
Any person who has had his chart marked by a competent examiner may, 
by the careful and persistent observance of these rules, strengthen the 
good, and correct the evil qualities of his nature until he has developed 
a healthy and harmonious organization. In nearly twenty years of close 
observation of, and reflection upon the mental and physical powers of the 
human family I have assured myself that, owing to an imperfect analysis, 
the number of our faculties has been hitherto underestimated. Accord- 
ingly, in the present chart, I have named, described, and vindicated these 
overlooked powers, and I therefore claim that this is the most complete, 
and hence the most scientific anthropological record which has yet ap- 
peared. It is also of great practical service, inasmuch as it designates the 
occupations in which the subjects of examination are adapted to succeed, 
as well as the mental and physical characteristics which should distinguish 
their matrimonial partners. Both in business and in marriage the most 
ruinous blunders are constantly being made by men and women who con- 
sume their lives labouring hopelesslj^ in occupations for which they are 
wholly unfitted by their organization, or who wreck their connubial happi- 
ness, and the healthf ulness of their offspring by unsuitable marriages. All 
this inay be avoided by following the scientific directions given in this chart. 

Man can perform, suffer, and enjoy more than any other creature. 
With firm steps — with body erect, and head heavenward he walks forth 
a representative on earth of the Supreme Intelligence of heaven. He 
looks forward, and lives in the future — around him and exists in the 
present — is cast down, and looking backward takes the retrospect of the 
past. He moves as on the wings of the wind, his power enabling him to 
compass both sea and land. He unites flexibility and strength, courage 
and gentleness, repulsion and attraction, vivacity and repose. Borne by 
the volatile steam he rides secure on the waves of the ocean, or flies over 
the cold iron along the valleys, chasing the deer round the foot of the 
mountains. He stands upon the sands of the Atlantic and snatching the 
lightning from the clouds sends it, freighted with meaning, to where the 
Pacific waves kiss shores of gold. Such, and so wonderful is this 
miparalleled creature, this universal microcosm. Where can he find 
a subject of contemplation so interesting or so instructive as himself? 
But to the successful study of human nature Physiognomy furnishes an 
almost indispensable assistance. He who has fully mastered its laws 
may read, as in a book the occult secrets of his own organization, and, 
with a glance, become intimately acquainted with every passing stranger. 



THE FORMS OF THE HUMAN BODY. 



*' We are all the slaves of our organism."— jETme^-son. 

t 

The question of human responsibility, involved as it is in the meta- 
physical subtleties, yet pregnant with the weightiest practical interest, 
has ever been the vexed inquiry of speculative theology. But although 
I am somewhat attracted to this perplexing field, by the subject I am 
about to discuss, I shall not, here, attempt its exploration. I shall 
leave the metaphysicians to solve the question, whether mind is the 
result of physical organization, or physical organization the result of 
mind ; or to what extent they both act, and react upon each other. 
In this work, strictly devoted as it is to physiognomical science, it will 
be sufficient for me to point out those mental and moral characteristics, 
which, in common experience, are always found in connection with 
distinctive physical types. 

A scientific definition of the types of the human body, as regards the 
relations and proportions between its various parts, has been attempted 
even by the earliest writers. Galen and Hippocrates contended that all 
men could be classed under four erases or temperaments, viz., the 
sanguineous, bilious, melancholic, and phlegmatic. The bilious tem- 
perament, according to Hippocrates, is the result of an excess of yellow 
bile secreted by the liver; the melancholic, of a surplus of black bile 
produced by the spleen ; the sanguineous, of an overplus of blood 
originated by the heart ; and the phlegmatic, of a superabundance of 
phlegm — a watery fluid consequent upon the action of the brain. The 
progress of physiological science has shown us that the brain does not, 
as the Greek physician supposed, originate a watery fluid, and that 
black bile is not produced by the spleen, nor blood by the heart. Yet, 
notwithstanding these errors in the details of Hippocrates' system, hm 
classification, as such, has been handed down through succeeding ages, 
and is more or less in favour, to-day. Now T maintain that this ancient 
system, and all the modern schemes which have been founded upon it, 
are essentially false, because they are not based upon nature, and because 
their terminology is obscure to any but the scientific student. 

I prefer, in the consideration of this subject to discard the word 
temperament altogether, as liable to grave misunderstanding, and to 
designate the diff'erent classes of men by their different physical /orm^. 
These forms, which are five in number, I shall consider in the following 
order: — the Abdominal Form; the Thoracic Form; the Muscular and 
Fibrous Form; the Osseous or Bony Form, and the Brain and Nerve 
Form. In this order I follow nature in the manner in which she unfolds 
the respective powers of mankind. I ascend from that which developes 
first to that which is latest in maturing, from the lower part of the face 
and physique to the superior portions, and the same order is maintained 
throughout the entire classification of this chart. The number of the 
classes of the signs of the faculties, correspond with the number of forms 
which the signs and their even combination represent. Every person ol 



6 THE FOEMS OF THE HUMAN BODY. 

course, possesses all of these forms, but in the vast majority of instances, 
they are unequally developed, in which case, the predominating form or 
forms, by mai'king the leading characteristic, indicates the class to which 
the subject belongs. 

The abdomen is that part of the body which lies between the thorax 
•and the pelvis, and includes the larger part of the digestive apparatus, 
and the intestines. The form to Avhich the abdomen gives .its name 
may be morbidly increased by entire freedom from care and study, and 
excessive indulgence in eating, drinking, and sleep. Those in whom it 
is highly developed have full cheeks, a double chin, one or more 
wrinkles running round the neck, short and irregular wrinkles on the 
forehead, almond shaped and sleepy eyes, a round, pug nose, and general 
fulness in the abdominal region. They are epicurean in their tastes, 
prudent, indolent, good-natured, social, and fond of making and of 
spending money. They are inclined to adipose accumulation, and 
succeed better in the social circle, than in high deliberative or executive 
functions. The activity of their excernent system gives them the plump, 
and aqueous appearance which is consequent upon an abundance of the 
vital fluids. Daniel Lambert may be cited in illustration of the abdomi- 
nal form. 

The Thoracic form is highly developed, when the thorax is relatively 
large. The heart and the organs of respiration are contained within the 
thoracic cavity, hence mountain air, and mountain climbing ; striking 
the chest rapidly after a full inhalation ; running ; swimming, and 
other exercises increase the Thoracic form, by developing the lungs, and 
stimulating the circulatory action of the heart. Those, in whom 
this form predominates, are fond of amusements, pure air, and exercise. 
They are cheerful, and imaginative, but dislike confinement, and are 
usually averse to study. Their muscles are of a fine and rather firm 
texture, and they have generally a large nose, ^ith expanded nostrds, 
prominent and wide cheek bones, protuberant veins, and moderate or 
small brain and abdomen. They are peculiarly liable to acute diseases, 
and especially to inflammatory complaiuts. Cicero was a good example 
of this form. 

As large bones are not always accompanied by powerful muscles, it 
is necessary to discriminate between the Muscular and Fibrous, and the 
Osseous forms. Dr Windship, of Boston, although able to lift 2600 lbs., 
is a man of small frame-work. The ISIuscular form is developed by all 
kinds of energetic and healthful muscular exercise. Those who are 
distinguished by it, are sensitive and energetic. They possess abundant 
phj^sical courage, and although comparatively slow to anger, are desperate 
when exasperated. In the purely intellectual powers, they are seldom 
gifted, but when urged to practical exertion by love, ambition, rage or 
fear, there are few obsta<iles which thej' cannot surmount. Thej^ are 
elastic and amorous, and when irritated, become destructive. Dr Wind- 
ship, who is a conspicuous instance of this form, told me that light haired 
people were the most susceptible of phj'sical development. He is light- 
haired, and of a sandy complexion. Romulus, Hercides, Achilles, 
Hector, Ajax, Alexander the Great, William Wallace, and Robert 
Bruce, all possessed the muscular form. The Spartan legislators paid 
particular attention to the development of the physique, and to that 
end ordained that women as well as men should practise running, wrest- 



TUE FOKMS OF THE HUINMN BODY. 7 

ling, boxing, jumping, swimming, quoit-pitching, and throwing the 
javelin. To insure a muscular race, they also ordered that all w^eakly 
and deformed children should be destroyed immediately after birth. 
Plutarch informs us that, the better to tone the fibres, the athletic 
exercises of the Greeks were performed by both men and women in a 
nude condition. The physical signs of the muscular form are, general 
breadth of the body, well defined tendons and muscles, heavy shoulders, 
a broad nose at the base, and a large, short neck. The muscles may bo 
developed by vigorous exercise in the shade, but the growth of the 
bones is dependent on the influence of sunlight. 

Those persons strongly characterized by the osseous form, have a 
sallow or dark complexion, long limbs and fingers, square shoulders, a 
prominent nose, hollow cheeks and temples, and straight hair. They 
are ungraceful in their movements, slow in motion and judgment, but 
very reliable ; awkward in bestowing or receiving a favour, careless in 
details, and more fond of comfort than display. When this form is 
supported by a large brain, and general healthiness of organization, it is 
highly favourable to talent and greatness. Plato, Plutarch, Alfred the 
Great, La Fayette, Washington, and Lincoln possessed the osseous, in 
marked, but harmonious combination, with the Brain and Xerve form. 

The Brain or Xerve form is shown by various external signs, such as, 
an uneven or angular surface of skull, sharp features, thin lips and 
nostrils, wasted physique, an anxious and discontented expression, a 
relatively small chest and neck, and a relatively large head. Persons 
of this form are quick in their motions, keenly sensitive to every species 
of sufi'ering or enjojrment, and peculiarly susceptible to the influence 
of alcoholic liquors, opium, tobacco, and tea. They are apt to be 
dyspeptic, irritable, fidgetty, and super- attentive to details. They 
carry too much sail, and they need a great deal of sleep, and healthful 
food to repair the waste of nature incident to the excitement of their 
intense lives. 

The most important lesson which can be derived from the science of 
physiognomical forms is, that an appropriate and protracted system of 
education and living may so modify their relative development as to 
bring them all into that harmonious proportion which is the condition of 
the highest mental and physical health. A child for instance, in whom 
the brain and nerve form is unduly ascendant, may acquire the osseous 
form by drinking calcareous water, and by plain diet, pure air, and light 
manual labour in the sunlight. All the other forms may be similarly 
transmuted by appropriate training. The Creator has given perfection 
of physique to very few of his creatures, but He has arranged the 
animal economy with such inefl'able wisdom and goodness, that all have 
it in their power to decrease their natural defects, and approximate, at 
least, to a perfectly harmonious organization. As childhood is the 
period when human beings are most susceptible to all kinds of educa- 
tional influences, it is evident that parents and guardians are deeply 
responsible for the healthy combination of forms in the children whose 
rearing is committed to their care. 



ABDOMINAL FORM. 



FORM NO. I. 



ABDOMINAL FORM. 

The various peculiarities by ivhich we discover the abdominal form, are 
sleepy eyes, ivatery and puffed appearance of the fleshy plump cheeks, large 
abdomen, one wrinkle round the necky short wrinkles in the forehead^ and a 
flat, languid expression of the visage. 

1. Possessing no vitality, or so little that you cannot accomplish 
much, hence you are a worthless member of society. 

2. Your mental manifestations are indicative of sensitiveness, per- 
ception, intensity, &c., and may be strong and rapid, but you are liable 
to wear out. 




Abdominal Form large. 
Hippopotamus, taken from life in the Zoological Gardens in London, England. 

3. The smallness of your waist is an indication that the nourishing 
part of your body is weak. 

4. You are rather lank and lean, yet you make up in action what you 
lack in bulk. 

5. The abdominal viscera are not sufficiently active to cushion your 
bones roundly with fat. 

6. When exposure is necessary, you can endure the cold, yet you are 
naturally free from calidity or gelidity. 

7. Your absorbents are sufficiently active to sustain the body with 
care; and you are well balanced in the nutritive and digestive forces. 

8. You have certainly a tendency to long life, and are possessed of an 
abundance of the juices. When you wish to be so, you are companion- 
able. 




Abdominal Form large. 

Nathan Meyer KothRchild, 

the money potentate of the world. 



Abdominal Form small. 

Nicholas Paganini, 
the wizard of the bow. 



10 ABDOMINAL FORM. 

9. The general plumpness of your face indicates good assimilative 
organs and appropriative powers, with an excellent nourishing apparatus. 

10. Your cellular tissue is full to repletion, hence you are apt to be 
good-natured and social, unless soured by troubles or misfortunes. 

11. The excernent system which secretes the fluids from the blood is 
particularly active in you. 

12. You are a sleepy, half- inanimate, gross mass of fat; so much so 
that it seems to be a burden to you ; your structure contains a super- 
abundance of fluids ; hence you are fond of ease. Persons of your form 
rarely, if ever, figure among the illustrious. 

A. To Cultivate the Abdominal Form: — Sleep all you can; eat 
bulky, nutritious food, as much as you can, but only one or two kinds at 
a meal; take everything easy; eat slowly; masticate well; laugh heartily, 
but never weep ; go up one stair at a time instead of two ; and only 
exercise enough to keep the fluids of the body in motion. Sumptuous 
and excessive nourishment produces the abdominal form, and gives plump, 
thick, and round rather than tall figures, so plants which spread much 
are never very tall. Decambulation, motion, and respiration are hindered 
by extreme obesity; yet gormandizing, ease, and sleep will make one 
ventrose and fat. 

B. To Restrain the Abdominal Form: — Keep your eyes open and 
your mouth shut; eat little; sleep little ; take your food in a concentrated 
form; and engage in an occupation demanding thought and great activity. 
In ancient history we find several accounts of very fat persons beiji<^ 
made thinner or more attenuated by certain reducible remedies. Vaseus 
relates an incident of the King of Spain, the father of Ordonius, who was 
named Crassus, because he was so greasy and fat. He, becoming wearied 
and impatient with his load of fat, visited different countries, and finally 
obtained relief of it by a certain herb which Cardan called bird's-tongue. 
There is an account in Athenseus of Dionysius, the over-fat tyrant of the 
Heracleots, who would oversleep so soundly, that they could not wake 
him except by pricking him with needles, and he was cured by the appli- 
cation of leeches to his entire body. Fallopius says he saw the skin so 
incrassated in a very fat man, that he lost his sense by reason of the over- 
impaction of the nerves. Poor fellow, how fortunate for him that he did 
not live among the Lacedemonians, where fat people were in disgrace, 
and punished by the most severe laws made against them. Pliny gave 
an account of Apronius, who was sometime Consul of Rome, and had a 
son so fat that he could not walk, until the doctor removed a large quan- 
tity of fat from his abdomen. 



THORACIC FORM. 



11 



FORM NO. II, 



THORACIC FORM. 

Tlie manner in which the thoracic form betrays itself, physiognomically, 
is by thepossession of large nostrils, loide malar bones, full throat, small 
abdomen, brain, bones, <&c. 

1. Having languid and feeble circulation and respiration, the world 
seems to you to be a whirlpool of luxuriant imaginations. 

2. You are deficient in respiration and blood power. 




Thoracic Form small. 
Edward VI., the only son of Henry VIII.. 
whom he succeeded to the throne of 
England in 1547, and died at the early 
age of 16 years. 



Thoracic Form large. 
Cicero, the Prince of orators, who conquered 
Caesar by his eloquence, and composed 500 
verses in a, single night. 



12 MUSCULAR AND FIBROUS FORM. 

3. Of hopes and prospective joys, you have very few, and are often 
surprised and startled. 

4. Lacking blood, there is little ardour in your form. 

5. You gape and yawn as if but haK awake most of the time ; you 
are ill adapted to city life. 

6. You are liable to be languid and passive, and you will find many 
superior to yourself in this world. 

7. The sympathy of your nature is with out-door air ; your health is 
deteriorated by any in-door business or labour ; you are usually pos- 
sessed of animation equal to your business demands. 

8. The blood of your body has a tendency to flow upwards instead 
of downwards, and you may occasionally feel dizzy from this cause. 

9. Though you enjoy physical action very well, yet you could become 
quite a student with application. 

10. Your pathway in life is strewn with bright hopes, which you are 
ever discovering as you move onward. Your respiration is slow and 
heavy. 

11. Having powerful respiration, you would succeed eminently in 
active business pursuits, as you possess great energy, and have both 
strength and courage. 

12. Your veins are blue and your pulse strong, regular, and frequent; 
hence your imagination and perception are quite lively; and you are very 
passionate and always cheerful. 

A. To Cultivate the Thoracic Form. — Keep in motion; climb hiUs 
and mountains; breathe a pure atmosphere night and day; bathe your 
chest, use friction and gentle pounding; keep your shoulders up; walk 
erect, and live on a generous diet of animal and farinaceous food, avoid- 
ing nerve stimulants. You should live on the mountains, if possible. 

B. To Restrain the Thoracic Form.— Avoid animal food, beer, ale, 
porter — all fermented liquors; be almost a vegetarian in diet; live in-doors; 
inhale less oxygen; but, above all things, keep cool and avoid excitement. 
Live a sedentary life in the low lands of your native country, and study 
with that elastic energy which surely conquers circumstances or bodily 
excesses. 



FORM NO. III. 



MUSCULAR AND FIBROUS FORM. 

The broad i^liiz and physique; short heavy neck; rough, low forehead; 
hroadflat nose; short ear and deep perpendicular wrinkles on the face, are 
unmistakable indications of a powerful muscular form. 

1. Your miserable body is a clog to you ; every step you take is a 
laborious effort. 

2. Your limbs seem unbraced, your step halting, your mind fickle, 
and your fainting effeminacy obtains with few, if any, sturdy people. 

3. Weakness, debility, and languor have settled upon your frame, 
while strength, vigour, and energy should have been your noble charac- 
teristics. 



MUSCULAR AND FIBROllS FORM. 



13 



4. Sadly needing strength, it is a pity you do not possess some of those 
prodigious powers which are lodged in the muscles of the lion. 

5. Your muscles are weak, perhaps enfeebled for want of proper ex- 
ercise when young ; or, in later years, you are or have been overworked, 
perhaps. 

6. Your muscular strength cannot be compared to the trunk of an 
elephant, which (trunk) Cuvier estimates as possessing 30,000 muscles, 
and with which the elephant can wrench asunder the strong limbs of 
stout trees. A careful and prudent use of gymnastics would improve 
your frame. 




Muscular and Fibrous Form large. Muscular and Fibrous Form small. 

Tom Johnson, a notorious champion of Amadeus, King of Spain, second sou of 
England in 1789. King Emmanuel of Italy. 

7. The fibrous and muscular structures of your system are fairly well 
developed. 

8. You possess a large amount of fibre, and could lift a heavy load or 
strike a severe blow. 

9. You have great powers of physical endurance, and your muscles 
and fibres are wgU developed; yet you are not equal to Romulus, Her- 
cules, Ajax, Hector, Achilles, Patroclus, Paris, Asius, ^na^as, Sarpedon, 
Glaucus, or Asteropeeus, in physical prowess. 



14 OSSEOUS OR BONY FORM. 

10. Lacking acuteness and the impressional nature, you will not likely 
become distinguished in the fine arts. 

11. You have remarkable tranquillity of mind, and wonderful muscular 
strength — slow to be aroused, but, when aroused, you will overcome every 
opposition or obstacle. 

12. You are nearly, yet not quite, a solid mass of muscle ; you are 
likely to be a modern Samson in strength, though not, perhaps, inclined 
to rest on the lap of Delilah, but rather resembling Ulysses. 

A. To Cultivate the Muscular and Fibrous Form. — ^Procure 
works on physical culture, such as the ** Swedish Movement Cure;" 
*' Physical Perfection," by Jacques ; Lewis's ** New Gymnastics," &c., 
and thoroughly practise the advice given in those authorities. Give 
yourself a thorough gymnastic education ; lift, work, play, and keep 
the muscles working, yet allowing them reasonable rest. But remember 
that power and enaurance of mind as well as health depend much upon 
the muscles. 

B. To Eestrain the Muscular and Fibrous Form. — It is seldom 
necessary in this brain-age, in which sensations are appreciated more 
than common sense; yet if- you require more exquisite sensibilities, read 
and think more, but work and exercise less. 



FORM No. lY. 



OSSEOUS OR BONY FOKM. 

Strongly protruding hones in a rough face; sunken eyes; hollow temples; 
square, shoulders ; large joints^ hands, and feet; spare body, with lean 
limbs and face; moderate or small head; are the various apparent ways in 
iohich the osseous form discovers itself to the observer. 

1. The small size of your body is owing to the diminutive size of the 
bones ; you would make a good Tom Thumb, but you are utterly useless 
for practical life. Get under a glass case at once ! you'll look best at 
home on the mantel-piece. 

2. Your skeleton is the most insignificant part of your whole body. 
Ossification was a long time in completing its work in your system; 
hence you are not very persistent, and you are liable to softness of the 
bones or ^^ MoUitles Ossium.^^ 

3. You are extremely highwrought and your bones are full of gelatine, 
which gives them and you wonderful elasticity, but you sadly lack the 
phosphates and also the carbonate of lime which would make you more 
stable and reliable. 

4. Yours is a small and finely moulded form, and to you the coarse 
drudgeries of life are distasteful ; you are liable to rickets, or bone 
softening, because the secretory organs of your system do not furnish a 
sufficiency of earthy material. 

5. The bones of your structure are not very large; hence your grace- 
fulness is greater than your endurance. 

6. Your bones are fine and abound in organic matter and are almost 
free from anything earthy or inorganic. You may be active, but you are 
not capable of great projects or continued effort. 




Osseous or Bony Form small. 
Charles Stratton, "Tom Thumb.' 
About three feet in height. 



Osseous or Bony Form large. 

Abraham Lincoln. 

Height about six feet six inches. 



15 



16 OSSEOUS OR BONY rOR5I. 

7. Your bones are not large, but are sufficiently enveloped in muscle 
and adipose tissue to give you roundness. Such was Oviedo, the Spaniard, 
as described by Washington Irving, and the famous historian, Prescott. ' 

8. The Osseous structure of your organization is not excessive neither 
is it deficient; you are boniform in this respect. 

9. You are neither too tall nor too short to use your framework with 
ease. Should occasion demand it, you can endure grief, trouble, priva- 
tion, hardship, exposure, and severe physical trials quite well, as did 
your prototype, Agamemnon. 

10. You start slowly in the morning and may be slow towards night, 
but you are not easily exhausted, being recuperative and singularly 
positive, — in reality a Diogenes. 

11. You have powerful bones and framework, but want freedom and 
ease of action, being utterly devoid of grace; but in pursuing a project, 
you are steady and inflexible, as old Draco. 

12. You dislike to trouble yourself about trifles; being tall and not 
particular, you rarely find fault; your bones are very large and you hate 
the little deceptions and trickeries of fashionable life. In your purpose, 
you are absolute and emphatically unequivocal; you resemble much the 
character given to Guy Livingstone by the author of *' Thorough." 

A. To Cultivate the Osseous or Bony Form:— Take gentle 
pedestrian and equestrian exercise in the sunlight; let your food be 
largely fabaceous and of an aperient nature, which will further 
the spirits upwards and tend to improve the blood and carry off the 
poison humours, which facilitates the circulation of the blood in the 
extremities and capillaries and attenuates the form. Avoid sweets of all 
kinds, pastry, tobacco, opium, and all narcotics. Let your drink be pure 
water impregnated with calcium or lime, if possible, from a spring out 
of limestone subsoil; but carefully abstain from all kinds of alcoholic 
liquors, no matter how diluted. Xenophon, understanding this suscepti- 
bility of the human form to transformations, and wishing to rear large 
athletic men, commenced feeding the Persian children upon cardamomums 
or water cresses, which he said made them grow taller and enhanced their 
physical prowess. Another very important means of elongating the 
human form is natural heat or caloric. This natural warmth in the body 
can be supplied and kept up safely only by exercise. Hence too much 
confinement at school or in sedentary occupations will stunt the growth 
of children and especially their bones. This will account for the fact 
that country children who attend school during a small part of the year 
become larger in stature than those reared in the city. Children should 
avoid such substances as nitre because it is cold in its nature and lessens 
the heat of the body, thus retarding bone-growth. A puppy fed upon 
milk and nitre was kept small and lively. Mercury also, in all its forms, 
should be avoided, as well as iodide of potassa, with every variety of the 
alkalies, which are all deleterious to bone-growth by impairing the natural 
heat of the body. Milk, on the contrary, should be used largely, especially 
by the young, as it nourishes the bones, which never grow so rapidly as 
when nature furnishes the child or the young with abundance of the 
lacteal fluid. Hence it is accounted for that children in dairy countries 
grow taller than those living on bread and flesh without milk. Let it be 
remembered, however, that milk will not agree with mature persons who 
are scrofulous or have a tendency to acrid humours. Moderate diet, 



BRAIN AND NERVE FORM. 17 

partaken of at regular or stated times, without excess or stint favours 
bone-growth. The sunlight tends to promote the growth of the bones, 
Pliny the elder informs us that in his time in India (about 70 a.d.) 
where there are no shadows, and generous sunlight, there were men of 
thirty feet in height. 

B. To Restrain the Osseous or Bony Form: — This can be done 
by a sedentary and studious life in the shade; keep out of the sunlight 
during your exercise; move off with animation; stir quickly when you 
work; attend dancing school and polite parties. The consecutive study 
and shady halls of our colleges would do much to hold in check your 
growth of bones. Engage in an in-door occupation and spend your leisure 
hours in lively company, active exercise in the shade, in quiet games, in 
writing or in reading, and your bones will decrease in thickness and heft, 
yet not so much in length. I would not Tv4sh to recommend living 
luxuriously or lasciviously, which joined with the etfeminate rearing of 
the young, prevents great bone-growth and noble stature; yet in this fast 
but small age, if you live as rapidly and foolishly (as is too common) you 
will restrain bone-growth. Dry nourishment given to children will tend 
to restrain the stature. As is mentioned in (A) nitre is preventive of 
growth in the young; and the quantity used in some rural districts to 
preserve meat and butter has an injurious effect on the growth of the 
young who consume those articles of diet. 



FORM No. Y. 



BKAIN AND NERYE FORM. 

A large head and small body; pyriform face; long wrinkles on the/ore- 
head; ivith sharp features, are the general signs of a predominance of tht 

BRAIN AND NERVE FORM. 

1. Dulness and apathy are the great weaknesses which beset you; soma 
persons, for very good reasons, deem you senseless. 

2. You are obtuse and devoid of sensibility to the touch; have an 
apathetic and callous nature; and few things in this world affect you. 

3. Having little sensitiveness or physical sensibility; you are generally 
in a semiconscious state, though, to the inexperienced and unsuspecting, 
you may appear somewhat keen and acute. 

4. Romantic ideas, novels, and intensely sensational dramas, you care 
little for; the prick of a thorn, a cut, or a stroke from a whip, hurts you not so 
severely as it would one whose nerve sensation was more largely developed. 

5. Your sensations are lacking in promptitude and not very vivacious, 

6. You are well balanced in that part of your nature which is suscep* 
tible of external impressions. 

7. Your sentient system is quite under the control of your will. 

8. With plain living you can avoid excesses; yet you desire excitement 
when business will permit. 

9. Your nervous power being well developed you have generally much 
activity. 

B 



w 



BRAIN AND NERATl F0R3I. 



10. You have excellent nerve-power; but your mind will be likely to 
debilitate and kill your body. 

11. One having this degree of the Brain and Xerve Form will be 
intense in feeling, and will suffer and enjoy in extremes. 

12. Your life being in your Brain and Nerves, which are almost a solid 
mass, you become, if hurried, very irritable at times. 





Brain and Nerve Form small. 
A licentious and brutal flat head Indian 
man. of Cape Flattery, Washington 
Territory, America. 



Brain and >,erve Form large. 

Dr Spraker, President of Wittenberg 

College, at Springfield, Ohio. He 

has studied, taught, lectured, and 

preached all his life 



A. To CuLTR'ATE THE Braix axd Xerve Form: — Lead an active city 
life, if possible; avoid every pursuit that does not keep your mind in the 
most intense and vigorous action; attend lectures, debates, sermons; read 
and study several hours dail}^ especiallj'- the works of American and Irish 
authors; but never fully gratify your appetite at meals. Eat sparingly of 
fish, as that edible contains phosphorus which is required to give 
strength for the brain work. Partake of oatmeal porridge, as it keeps the 
bowels open and strengthens the brain, thereby giving a clear mind. 
Gerald Massey, an eminent poet, has learned the advantages arising from 
using the above recommended articles of diet, and clearly expresses his 
mind on the subject in the following words: — "There is a deal of phos- 
phorus in oatmeal, and phosphorus is brain. There is also a large 
amount of phosphorus in fish. Consequently, I never miss having a fish 
dinner at least once a week, and take a plate of good, thick, coarse, well- 
boiled Scotch oatmeal every morning in my life, " With him, I will say 
I know the practical benefits of oatmeal and fish, by having eaten both 
in Scotland. 

B. 'J^o Restraix the Brain and Xerve Form: — Engage in field 
sports and out-door exercises; practise gymnastics; walk, dance, run, 
and build up the body with a generous and life-giving diet. Sleep more. 
But avoid novels, fictitious ideas, and books which excite you, as well as 
reiterated pleasures. A sedentary and studious habit would injure your 
health and constantly increase that which you wish to lessen. 



THE STOMACH. 



11? 



THE STOMACH. 

The stomach is the central organ of digestion, luhich secretes gastric 
Juice by means of innumerable follicles in its internal or mucous coat, the 
action of which upon the various articles consumed is quite similar to thai 
of prolonged boiling in water. 





Stomach very strong. 
David Hume. He could partake of a hearty 
meal, and immediately apply himself to 
severe mental labour, without experiencing 
the least inconvenience. 



Stomach weak. 
Gustavus III., King of Sweden, 
who suffered several years with 
dyspepsia. 



1. Being a confirmed dyspeptic, you are liable to heartburn, general 
lassitude and inertia, while everything you eat gives you pain. 

2. The power of nutrition in your system being entirely exhausted, 
you have become like a worn-out draft-horse. Let your stomach rest 
and wait for an appetite. 

3. Your digestive apparatus alternating between good and poor, cause 
you to be haunted by many ills which all arise from your moderate or 
feeble digestive powers. Such are, your general state of irritability, 
peevishness, daintiness, apprehensions and groundless fears. 

4. The lank and thin frame you carry about is sufficient testimony 
that the alveoli and mucous peptic glands have become weak. Hence 
you do not draw all the nourishment out of the food you consume. You 
may have ravenous appetite, and yet the food you take is hurried along 
the alimentary canal undigested. The muscular coat of your stomach is 
debilitated. 

5. There are certain kinds of edibles which disagree with you and 
cause intumescence or swelling of the stomach, which on this account 
fails to supply in abundance the materials for the renewal of the body. 

6. Your vigour of digestion is only fair, and unless discretion is used, 
you will suffer. It would be well to cultivate this organ of the body. 



20 



THE STOIMACH. 



7. With due care j^ou need not suffer from indigestion. Bear in mind 
that all polypes, animalcules, and monads feed slowly and digest well. 

8. Your organs of nutrition may remain good if care be taken in eating. 
Avoid rapidity, be careful in quality, and leave off with an appetite. By 
following this rule you may secure the famous Thomas Parr's (**01d 
Parr's ") motto — *' A long life and a happy one." 

9. Your powers of alimentation and assimilation are excellent. You 
are not liable to pine for the want of materials for growth and renewal, 
as you can eat the most substantial food with impunity. You love to live 
well and have strength in your blood. The gastric follicles and peptic 
glands are healthy, and secrete an abundance of gastric juice ; the 
columnar epithelium of your stomach is healthy and active. Hence your 
stomach is excellent. 




Charles VI., Emperor of West Austria, who died vrith dyspepsia. 
10 As the result of good digestion, you have generally a very good 
flow of animal spirits. The secernent and absorbent systems are ably 
performing their respective duties; your body is well nourished. 

1 1 . Anything you eat is digested thoroughly, and appropriated pro- 
perly to the use of each bodily organ; hence you are not liable to become 
a dyspeptic. You have a superabundance of the materials of nutrition. 

12. Your digestion is equal to that of an ostrich or an anaconda; 
viands never trouble you after they are consumed ; your blood is rich in 
carbon and nitrogen. Kone perform more thoroughly than you the pro- 
cess of chymification. You may safely adopt the sagacious advice of the 
sage old king of physicians, Esculapius, "There is not a luxury that is 
inimical to vitality, if partaken of in moderation and not too frequently." 



THE LIVER. m 

A. To Cultivate the Healthy Action of the Stomach :— Avoid 
tobacco, alcohol, and opium, as they retard the metamorphosis of the 
tissues; eat slowly, coarse dry bread; drink no liquid while eating; eat 
only when hungry; use oatmeal puddings; cast away your care and 
sorrow; be cheerful at table; laugh and talk much while eating; avoid 
all condensed food; knead the body opposite the stomach and bowels 
daily ; avoid sitting and sleep much ; eat plain food only, in moderate 
quantities; use stale bread; masticate well and slowly; swallow only 
small morsels of meat at a time ; use no strong purgatives ; if possible, 
always take a siesta. Lay aside all anxieties and discontentments ; visit 
places of amusements; exercise in pure air, and above all cultivate a per- 
fect serenity of temper. Allow no savoury and luxurious dishes or 
gratifying and stimulating drinks to decoy your appetite away from 
satisfaction to satiety and into immoderate meals. Should you increase 
the quantity of your food, it should be accompanied with a proportionate 
increase of exercise that disease may be precluded. 

B. To Restkain the Healthy Action of the Stomach: — Never 
stimulate the appetite ; think less of your eating ; remember that a 
gourmand or cormorant cannot be respected among eminent literary 
characters ; eat sparingly ; be anxious and studious ; you have only to 
look about you to learn that the world is encumbered with useless 
devourers ; hence try to refrain from adding to their number by your 
dereliction of surfeit. 



THE LIVEH. 

The JjIYEr secretes bile frovi the venous blood, and produces, from the 
blood, animal starch, ivhich is readily converted into sugar. 

1. You do not throw off the bile of the system well; the liver is 
torpid and you are stupid and inactive of mind and are afSicted with the 
** blues " nearly all the year round. 

2. Your blood is not well relieved of its material for bile. To pro- 
tect you from sickness, stirring out-door life would be the best preventive. 

3. Being subject to become jaundiced, you are liable to headache and 
low spirits. 

4. A fit of anger in your case may cause such a copious and unusual 
secretion of bile as to ruin your health. Save the liver all the work 
you can. 

5. Rich living, greasy food and sweets will prove highly injurious 
to you. 

6. When the clouds lower, and gloomy winds whistle through the 
leafy arbours you become a trifle blue or low-spirited ; by regulating 
your diet you will be saved from many of these gloomy reveries. 

7. Quite well balanced, you are, in this organ. Discretion at meals 
may exempt you from much sickness. 

8. The hepatic cells are active and healthy. You will experience 
little annoyance from torpidity and portal system if you eat sparingly. 

9. The bile necessary to chylitication is fairly well secreted in your 
system ; though not the best, still you are not liable to abscess of the 
liver. 

10. You are well adapted to feverish climates, as you dispose of the 
bile of the system well. Headache will seldom trouble you. 



22 THE KIDNEYS. 

11. Your skin is clear and your mind the same ; you could live in a 
warm climate ; you have an unusual amount of vis and mental energy, 
and you are likely to be cheerful. 

12. You will be able to live in malarious climates and yet retain good 
action of the portal and hepatic systems. Your liver ably does its work 
in secreting the bile, so that you have an overflow of joyful emotions. 

A. To Cultivate the vigour of the Liver:— In spring-time, eat 
lightly and sparingly, and only when a good appetite demands food and 
then only partially satisfy the appetite. Use only the very best lean 
meats and unbolted wheaten bread. 

B. To Restrain the vigour of the Liver: — Eat more cooling 
articles and those containing or generating less bile, such as vegetables, 
berries, baked apples, fruits, and all tart and nitrogenous food, there 
being little carbon or heat in them. Yet these possess as much nutri- 
tion as the system requires, for warm weather in temperate and tropical 
climates. 



THE KIDNEYS. 

The kidneys excern the urea and the surplus fluids of the system from the 
blood, 

1. Much of the urea of your blood has been left in it. This great 
weakness of the kidneys unfits you for the intended duties of life. 

2. Your blood is impure, and your back is the weakest part of your 
organization; hence the sharp twinging pains you often feel there. 

3. Whisky-drinking would soon cause you to have Bright's disease. 
Your weakness is in the small of the back; a dull, torpid sensation 
occasionally creeps over your loins ; at other times keen darting pains 
momentarily shoot across your back between the first lumber vertebra 
and the crest of the ileum. 

4. ^Vhen awaking in the morning you often experience unpleasant 
sensations across the part of your back opposite the kidneys. 

5. You will be profited if you favour the kidneys by avoiding the 
strain caused in lifting ponderous objects while not in an erect posture. 

6. There is not so much native vigour in these organs as to unbalance 
their action by dissipation and invite disease. You are somewhat weak 
across the lumber region of the back. 

7. There is fair tone in the cortical substance which is about three- 
fourths of each kidney. Avoid all venereal diseases by leading a life of 
virtue, and the kidneys may not complain in their silent way by pains. 

8. These glandular organs are none too active in their secretion of 
urine. If you avoid intoxicating beverages you may pass through . life 
without waxy degeneration or Bright's disease of the kidneys. 

9. With due care you may never be troubled with sharp pains in the 
back. Properly living and carefully guarding against excesses of all 
kinds will keep you strong in this part of your body. 

10. By taking due care, your kidneys will always remain healthy and 
strong. The feelings of those who complain of a weak back, you can 
hardly appreciate. 

11. No lameness ever afflicts you in the small of the back, day after 
day you can work in a stooping posture without realising positive injury. 

12. These emunctories remove from the blood large quantities of refuse 



THE HEABT. 23 

excrementitious matter; they are highly active and much water is carried 
through them. The urea is faithfully secreted from your blood by your 
healthy and vigorous organs. 

A. To Cultivate the Health:v' Action of the Kidneys: — Night and 
morning wash your back opposite the kidneys with cold water; rub this 
part briskly, heavily, and thoroughly with the hand fifteen minutes 
twice every day; avoid stimulants, sexual excess and lying on your back 
while sleeping; and carefully guard against heavy lifts while stooping, 

B. To Restrain the Action of the Kidneys: — Avoid all acid and 
subacid fruits as they cause excessive urination. 



THE HEART. 

The heart is an important organ in the circulation and distribution of 
the blood. 

1. You are a weak half -inanimate specimen of humanity, and can accom- 
plish very little ; difiB.culties are, by your feeble spirit, enlarged from 
molehills to mountains. Your pulse is fluttering and irregular. 

2. The surface of your system does not receive a sufficient amount of 
blood to keep the skin active and healthy, and thus you are liable to 
affections of the heart. 

3. Your circulation is rather poor; your heart is a weak organ render- 
ing you subject to cold extremities, while any over exertion subjects you 
to palpitation of the heart. Avoid sudden starts and surprises. 

4. Your blood force would be more of a barrier to disease, had you 
more. At times you feel languid and liable to irregular pulse. 

o. Your blood is not sufficiently ventilated because it is not sent with 
sufficient force to the lungs, and surface of your body. 

6. Your blood moves rapidly through the innumerable ramifications 
of the beautiful network of blood-vessels, though not so powerfully as 
in those of the Thoracic Form. 

7. You are exempt from the extremes of weakness or power; but great 
states of excitement may cause irregular action of your heart. 

8. Your circulation is fair; you are not liable to suffer from bloodlesi 
extremities or a hot head, if circumstances are favourable, unless you sii 
much of your time. Daily exercise rapidly the whole body to keep the 
heart vigorous. 

9. Your heart performs well its part, but fear may cause irregulai 
action of this organ. Anger or grief so forcibly affects your heart that ii 
feels as if it would rend it. 

10. You feel the vigour and vis of constitutional power; when excited 
your heart throbs powerfully; and your circulation is excellent. 

11. Your hands and feet are always warm; your pulse is slow, strong, 
and regular; and you are not liable to any disease of the heart. Your 
heart, from its large size, resembles that of the unbeaten Eclipse, a 
famous race horse of England. His heart was found after his death to 
weigh fourteen pounds. 

12. The systole and diastole of your heart resemble the strokes of a 
steam-engine they are so powerful. The muscular fibres and fibrous 
rings of your heart are remarkable in their power. The mitral, tricuspid, 
and semilunar valves are strong and faithful guards, performing well 
their duty. ISuch is almost an exact description of the action and physical 



24 THE LUNGS. 

power of the heart of the Herculean author of the ** Noctes Ambrosianas,'* 
and Editor of the vigorous ** Blackwood's Magazine." He was the 
greatest athlete, poet, philosopher, wit, and satirist of his day. 

A. To Cultivate the Healthy Action of the He/lrt:— Exercise all 
your system can endure without wearying yourself; change the extremi- 
ties from heat to cold alternately, by plunging them into water as warm 
as can be borne and then into cold momentarily. Afterwards rub briskly 
with a crash towel, and avoid over eating and excess of labour. 

B. To Kestrain the Action of the Heart: —A healthy and regular 
circulation needs no restraint; but if you are too excitable work one-third 
of your time steadily ; be calm ; keep cool ; and carefully avoid all 
excitement. 



THE LUNGS. 

The office of the lungs is to receive the component elements of the air, 
and to expel the disintegrated and excrementitious materials from the bodi/, 

1. Your blood requires more aeration ; there is a general closing up of 
the air-cells of your lungs ; the elastic fibre of the subserous areolar 
tissue have lost their elasticity to a great extent ; the columnar ciliated 
epithelium is very nearly dead ; hence your lungs are extremely weak. 

2. As you prize life and its pleasures, so strive to cultivate the lungs ; 
yours are sadly diseased ; your complexion is too sallow for good healtii ; 
and you are rapidly approaching the grave. 

3. You are liable to sigh and yawn thus indicating a tendency to 
pulmonary affections ; even at morn you often feel wearied and inclined 
to lassitude. Your lungs do not enspirit your blood with new life. 

4. Did you possess larger lungs the azotic corpuscles of your blood, 
as well as the corpuscles of oxygen would become more abundant and 
better rounded. 

5. Your inspirations are not deep ; you do not possess a tough 
enduring constitution ; you are liable to a cough and hence you should 
never neglect a cold. 

6. Bear in mind that your lungs are not very strong, yet you may 
never be afflicted with consumption. 

7. You are neither ardent nor passive ; you are not burning too much 
of the carbon of your system nor yet too little. 

8. The oxygen of the atmosphere you use well. Nothing would prove 
more injurious to you than impure air. 

9. You largely appropriate the vital gases of the air ; you are well 
developed either by nature or by culture in lung-capacity ; usually you 
feel buoyant and full of animation. 

10. Your lungs are excellent and when they inhale pure air you feel 
sprightly, vigorous, and elastic. You demand the most 2:>wre air, your 
blood cannot long remain charged with surplus carbon. ^ 

11. You have a full, deep, copious manner of breathing and throw off 
a large amount of carbonic acid gas. Your inspirations and expirations 
are slow and powerful ; the whole lung is used ; hence you can run a 
race with extraordinary strength and cast off colds readily. 

12. You are burning out your system. Great care has been taken in 
the cultivation of your lungs, or, your inherent lung-power was unusual 
in strength. 



THE COLOUR. 25 

A. To Cultivate the Healthy Action of the Lungs: — When in 
open air, draw in all the air you possibly can — several successive 
inspirations — following up the experiment several times per day, the 
year through, and continue the practice yearly ; wear all apparel loosely 
upon the body, walk erect ; throw the shoulders back, draw in a full 
breath, then holding in the inspired air, drum and pat upon the chest ; 
use the axe, be much of your time in open air; use the spirometer; 
climb the mountains ; ride on horse-back ; row a boat if you feel able, if 
not feeling to possess sufficient strength, try as well as your strength will 
permit ; cultivate assiduously, in pure air, the lungs, remembering that 
** Old Boreas " can do more for you than your best friend. 

B. To Restrain the Power of the Lungs, is unnecessary unless they 
are burning away too much material, when you should sit more and live 
in a flat low country. To Restrain the Action of the Lungs : — Avoid 
carbonaceous food ; sit within doors much of your time and your lungs 
•will decrease in their action and size ; live on low flat land, bend over 
hard and consecutive study ; tighten your waist and only breathe a little 
in the upper portion of your lungs and rest assured that they will rapidly 
become weaker. 



THE COLO UR. 

The colour is an important indication of character. 

1. Black. By nature you are well adapted to endure the intense heat 
of a torrid climate. 

2. Dark Brown. Your skin absorbs the rays of sunlight and performs 
perspiration in a vigorous degree. 

3. Your colour is quite similar to a quadroon or dark yellow. Light 
Brown. The warm days of summer agree with your organization ; but 
the cold frosts of winter impair your circulation and disagree with your 
general health. 

4. Dark Copper Colour. Exposure to the chilling blasts or the 
scorching sun's rays are endured by you without a murmur. 

5. Light Copper Colour. The miasmatic influences of low lands 
rarely affect you very seriously. 

6. Dark Yellow. There is such strength in the action of your portal 
and hepatic systems that the material for bile is readily taken from j^our 
blood and toughness marks every fibre of your being. 

7. Being Octochromo in Shade you possess a Light Yellow complexion. 
The soft mellow expression of your skin bespeaks an excellent share of 
physical stamina. 

8. Sallow. Cool climates and pure water are the only means whereby 
you can prolong life to an old age. 

9. Light Skm and Dark Hair. Your vitals are poor and you cannot 
expect to live to an old age, yet you are a high type of humanity. 

10. Commonly Fair. Overwork, dissipations or improper food readily 
clog your vital flow and impair your health. 

11. Quite White. The tenderness of your constitution subjects you to 
many little ills and will eventually abbreviate your days. 

12. Very White. Clearness and the freedom from red in your skin 
denote a tender constitution and pure desires, but, alas! you are one of 
few days and of limited usefulness. 



t6 CORPOREAL OR BODILY TEXTURE. 

A. To Strengthen or Darken your Colour: — Live in a hot climate, 
eat carbonaceous food, exercise much, and engage in heavy labour. 

B. To Weaken or make your Complexion Lighter in Shade: — 
Bathe much in warm water, live in a cold or temperate climate, abstain from 
the use of sweet or greasy food ; exercise properly, yet avoid the heavy 
drudgeries of laborious life ; read much and keep good hours ; use not 
coffee or tea and in due time you may bleach out somewhat, if not as 
much as you desire. 

CORPOREAL OR BODILY TEXTURE. 

Tall, slim people are like tall, slim trees — in texture coarse ; whereas tht 
short and broad mail and tree are fine grained and compactly knit together. 

1. Being formed of the coarsest material and your entire structure 
being gross you are totally devoid of refinement and elegance. 

2. In you the rough and coarse grained abounds ; in organic quality 
you have a coarseness which cannot withstand the wearing and sinuosities 
of active business. 

3. Unsubstantial and flimsy is the intertexture which enters into your 
bodily mould, as you are naturally gross and coarse of texture. 

4. Being a good, solid, and practical soul, there is much of the genuine 
native homespun in your constitution. 

5. Not much of the angelic about you, you were evidently born for 
the wear and tear of life. 

6. The textural quality of your substance cannot be considered very 
fine ; yet should you have the good fortune to form good moral associa- 
tions you will probably even likely lead an exemplary life. 

7. Wonderfully you stand the wear and tear of life, though your 
tissues are neither the coarsest nor the finest. 

8. Though of good wearable material, your texture is not of the finest 
quality. Should your spiritual nature be well treasured and cultivated, 
your life may be very useful. 

9. Being subtile in material and high wrought, every fibre in. your 
frame is of fine quality. 

10. Such refined and elegant persons as you are, will often have to 
meet with those who are rough-grained and repulsive. 

11. From the soft and silky texture of your anatomy, your delicacy 
of mind springs : no rugosity enters into your framework. 

12. The pure fine material of which your organization is composed 
renders you very compact. This reflecting through your mind will give 
you a dislike to the cold vulgar world as you generally denominate your 
surroundings ; your feelings and emotions will find few sympathisers ; 
hence you must feel almost alone in the world. 

A. To Cultivate and Improve the Quality of your Bodily Struc- 
ture: — Associate with the higher and purer spirits; devote your spare cash 
to a library; spend your life in a city and live on the finest kind of food; 
be patient in cultivation and recollect that the world was not formed in 
one day. 

B. To Restrain and Coarsify the Fine Quality of your Bodily 
Structure: — First conclude that your eaiL-de-cologne and rose-water tem- 
perament has none or very few sympathisers ; engage in rough sports 
and recreations ; brave the tempest with an iron will; search out the 
jewels in rough characters ; and give your sqeamishness to the dogs. 



health:— FRESENT STATE. 



27 



HEALTH:— PRESENT STATE. 
Health is the normal action of all the physical and mental powers. 
Disease is an abnormal condition of one or more parts of the body or mind. 




Perlect Health. 
Mr T. Glover, a dry goods merchant of Quebec, who is 52 years of age. has crossed the 
Atlantic Ocean upwards of 70 times; never took five shillings worth of medicine, 
and never lost a day's work by sickness. 

1. Your blood being tainted and your body vitiated, the immedicable 
condition of your structure has made it a mass of corruption and must 
soon complete your mortal span. 

2. The present state of your system is very low. 

3. You are in poor trim and your life-force is at a low ebb. While 
remaining in this condition you can do very Jittle. 

4. You are indisposed and affected with disease ; still there is no 
symptom in your body that may not with proper remedies be restored 
or renovated. 

5. With care you may still retain slender health ; yet overwork will 
likely prostrate you. 

6. Should you have delusions about sickness use all available means 
to cast them away and never argue about them; but remember that your 
life is of value to the world. 

7. You need a little toning up ; be regular in your habits. 

8. There is a wholesomeness about your system which you should 
guard with strength, as the Spartans of old trained their youth to 
defend their cities and country. 

9. While your present healthy condition lasts, push on in the enter- 
prise of the world, for the sun of vigour may not always shine upon your 
pathway. 



28 MIND— ACTIVITY OF. 

10. Healthfulness has breathed her flowery aroma along your course 
of life. Appreciate and care for your good health, that when the shades 
of time rest heavily around you, the retrospect may bring joy and peace 
rather than pain and sorrow. 

11. There is a heartiness and vigour in your system which enables you 
to surmount difficulties and enjoy the world. You are well fitted for 
great effort. 

12. You are as fresh as a May-morning as sound as a bell — entirely 
healthy. 

A. To Cultivate the Health of Body and Mind:— Court a calm, 
quiet, joyous frame of mind ; enjoy everything ; exercise properly ; exercise 
aright your faculties in pure air. Use your will against disease, but 
never, never, no, never yield ! Remember the terse old maxim, *' Keep 
the head cool; the feet warm; and the bowels open," and as Galen says, 
you may almost defy disease. 

B. To Restkain the Health of Body and Mind:— This is never 
necessary: but should you have so unnatural a desire as to restrain 
your good health, you can lace tightly, wear thin shoes, live in impure 
air, indulge sensual desires, eat largely of rich food, &c. 



MIND— ACTIVITY OF. 

Great iviental activity manifests itself over all the facial muscles whose 
rapidity of motion corresponds ivith that of the mind; also itmxiy he marked 
in the lively and elastic step; sudden motions of the body; quick speech, 6:c. , 
which are all general, bodily indications of great mental activity. 

1 Inactivity, sluggishness, slackness and latency are apparent in your 
character. 

2. Your natural love of torpor and inertion woo inactivity of mind not 
endurable among energetic people. 

3. You are passive, slack, flat, tame, dormant, and unexcitable. 

4. There may be much latent power in you, but you are sluggish and 
heavy minded; in society, uninfluencible and without influence. 

5. You may be adapted to the heavy enterprises of life but quite un- 
fitted by nature to a light active business. 

6. Ever interesting yourself in thoughts and fancies from the mint of 
your own mind. 

7. Inaction of mind is not keenly relished by you. Thousands oi 
thoughts dart through your mind like fish through the sea, leaving no 
trace behind. 

8. Each emotion of your mind is fairly vivid and keen, and the corre- 
sponding feelings are equally intense. 

9. The interworking of your mind affords you much mental excitation. 

10. Your voluntary energy is capable of performing untold labour. 

11. You are always equal to the occasion in pungency and vigour and 
your mental energy is sufficient to give you standing in any society.^ 

12. The keenness, acuteness and intensity of your mind are prominent 
traits; and so also is your mental elasticity. Such minds are seldom 
known, yet we may venture to mention Plato, Socrates.. Solon, Solomon, 
Talleyrand, Richlieu and Bismark as prominent examples in ancient and 
modern times. 



MIND — ACTIVITY OF. 29 

A. To Accelerate Mental Activity: — Never allow yourself to 
doze and drowse away an hour ; live life in earnest. Cherish fondly in 
thy breast the following beautifully expressed lines which were selected 
from Longfellow's ** Psalm of Life." 

" Lives of great men all reminrl us 
We can make our lives sublime, 
And, departing, leave behind us 
Footprints on the sands of time ; 

Footprints, that perhaps another, 

Sailing o'er life's solemn main, 
A forlorn and shipwrecked brother. 

Seeing, shall take heart again. 

Let us, then, be up and doing, 

With a heart for any fate. 
Still achieving, still pursuing. 

Learn to labour and to wait.*' 

Be energetic in mind; allow no inertness to steal your wakeful hours; 
stir, be brisk, look alive and keep your mind in operation. Let assiduity 
characterise your life. 

B. To EetaPvD Mental Activity: — Be remiss, sleep, hybemate, 
take your ease ; relax and palter away time; be unemployed and live at 
your leisure; be exanimate and soporific; refrain from business affairs; 
avoid active people and busy enterprises. In a word, go to sleep and 
don't trouble yourself to awake, as no one needs your presence. 




CLASS I. 



SUPPLYANT POWERS. 

WHERE THE POAVERS OF THIS CLASS ARE LARGE, THE ABDOMINAL FORM 
PREDOMINATES lis THAT ORGANIZATION. 



ACQUIESCIYENESS. 

THE DISPOSITION TO BE SATISFIED IN A QUIET MANNER. 





Acquiesciveness small. 
Mrs Bachus, of California. 



Acquiesciveness large. 
Welsh Woman. 



Full cheeks and placidity of countenance indicate acquiesciveness , or 
contentment generally, especially if the aspect is cheerful. 

1. Yourself and those around you are rendered miserable by your 
incessant grumbling and regretting. 

2. Ever dissatisfied, always wishing for somethmg you have not, j^our 
life-pathway is strewn with disappointments. 

3. The following stanza is most strikingly apposite to your char- 
acter : — 

" Still falling out with this and this, 
And finding something still amiss ; 
More peevish, cross, and splenitic 
Than dog distraught or monkey sick," 



ANIMALIMITATIONALITY. 31 

4. Being apt to repine, you may grumble and lament at your lot, 
discontent and inquietude will acidify your happiness. 

5. Few there are that enjoy perfect tranquillity of mind, and you are 
one whose tide of life is rippled by the winds of regret. 

6. Though you would not willingly ride far on the car of discontent, 
some things there are that may displease you. 

7. The rust of uneasiness may tarnish your soul, but you will scour 
it away again and again, and as often apply the unction of complacent 
satisfaction. 

8. Being rather comfortably satisfied and serene, you are exempt from 
longing and entire dissatisfaction. 

9. Being devoid of envy, you can heedlessly view frowns and favours 
as well as the magnificent robes and profuse dresses of the rich, or listen 
to the censorious remarks of the crowd without experiencing the least 
discontent. 

10. An unrepining character, you discard all strife from your motives 
and intentions; and to you, time seems not to drag too slowly, nor to 
fly too swiftly. 

11. To your circumstances you are completely reconciled, and ready 
to rest with complacency in your surroundings while you are perfectly 
resigned to your fate. 

12. Being perfectly at ease ; no one is more fully satisfied with his 
lot in life than yourself. 

A. To Encourage Contentment : — Learn of the ox that a contented 
disposition ever enhances your own happiness as well as that of those 
with whom you are associated. Allow no discontent to enter your 
mind; choose your company from those who are conciliatory; and ever 
be resigned. 

B. To Kepress Contentment : — Always desire something you have 
not ; constantly find fault ; invite and cherish heart-griefs ; at every- 
thing pine and regret ; and never cease quarrelling with your circum- 
stances. 



ANIMALIMITATIONALITY. 

the power of imitating the motions, postures, and actions of 
animal forms. 
A wide mouth, in a narroio face, may safely he defined as indicative of 

ANIMAL IMITATION. 

1. Your walk, laugh, and general deportment, are like yourself more 
than like any other person; you are odd, peculiar and eccentric in 
every act you perform ; and you are not at all up to the fashions of the 
day. 

2. Your oddities and peculiarities of manner give certain assurance 
that very little of the physical in imitation enters into your composi- 
tion. The cultivation of a lifetime would not suffice to make you a 
Garrick, Mathews, Clara Fisher, Malibran, Coriolanus, Edwin Forest, 
Booth, Charlotte Cushman, Bistori, Mrs Siddons, or Lotta. 

3. Powers of mimicry, you have none, hence your attempts to per- 
sonate the peculiarities and characters of others are not life-like. 

4. The facial expression which some individuals give when conver- 



32 



ANIMALIMITATIONALTTY. 



sing or speaking you omit in your speech, lacking the automatic perfec- 
tion of imitation. 

5. The walk or gesture of another you cannot assume, hence you 
would never become distinguished as an actor. 

6. That of a mean, servile, animal imitator is not the character that 
befits you. 




Animalimitationality large. 
A Fort Eupert Indian. At one time this 
tribe existed as Cannibals. 



Animalimitationality small. 
Horace G-reely. 



7. You can to a certain extent conform to your surroundings' 
Though not an adept in it yourself, you can thoroughly enjoy the mimic 
personations and gestures of others. 

8. With practice you could become a fair mimic, yet you are not 
largely inclined to devote much time to imitation, and would not be 
apt in mimicry unless you take special pains in cultivating this faculty. 

9. Being rather dramatically inclined, you can readily assume the 
character adapted to the associations among which you move. 

10. With telling accuracy you can mimic the follies, fashions, and 
practices of the masses, and you are capable of rising to eminence in 
scenic representations. You enjoy the burlesque, and with study and 
practice you would become a capital buffoon. 

11. In mimicry you delight; you can imitate, bug, bird, beast, rail- 
way engine, or whistle, as well as every sound, animal or artificial, with 
wonderful exactness. The tones, gestures, and gaits of persons, you can 
to the life portray. With study and practice you could excel in dra- 
matic art. 

12. In doing as others do you are a perfect ape ; imitation is your forte, 
rather than origination. To be and do as others do is in you a strong 
characteristic. Travesty would be your strong point if you cultivated 
the propensity of your nature. Voltaire says, * ' A good imitation is the 
most perfect originality." 

A. To Improve the Power of Animal Imitation: — Assume the 
manners of those around you and follow the fashions ; attend dramatic 
performances ; imitate all that is worthy of imitation ; associate with 



AQUASORBITIVENESS. 



those who are servile imitators; mock, personate, and burlesque the 
shoddy aristocracy; make good and intellectual people your antitypes 
and patterns rather than being theirs; tread in the footsteps of vour 
friends and parody everything. 




Auimalimitationality large. 
Chimpanzee, taken from life in the Zoological Gardens in London, 

B. To Weaken or Minify the Animal-Imitative Faculty: — Be 
odd and unique in dress, ways, habits, and manners ; set yourself up as 
a prototype to the world ; be yourself a pattern rather than a counterfeit ; 
nine-tenths of the world are counterfeits of good and original characters. 
Then try to be the tenth one and be unmatched and inimitable in the 
noble enterprise of the world. 



AQUASORBITIVENESS. 

I ' appreciation and love of water- drinking, water scenery, 
bathing, etc. 
A rounding or puffy fvlness of the cheeks^ from one-half to three-fourths 
of an inch outwards^ backwards, and slightly upwards from the mouth is 
that part of the face where the love of liquid first manifests itself » 



34 



AQUASORBITIVEXESS. 



1. You have a great dread of water-bathing, and abhor the very 
sight of water nearly as much as the dog afEicted with hydrophobia. 





Aquasorbitiveness large. Aquas orbitiveness small. 

George Morland, a talented painter, \rlio Nicholas Copernicus, who drank very 
died as he had lived, a great drunkard. sparingly of water and was exemplarily 

temperate. 

2. Naturally you consume very little liquid and will likely be tem- 
perate so far as intoxication by liquors is concerned. 

3. To be a teetotaler would 
accord well with your nature; and 
you are as naturally averse to bath- 
ing as to imbibing. 

4. Instinctively you are, in every 
sense, moderate in the use of water, 
so that you will imbibe little of this 
element, and though water scenery 
may afford you some pleasure, yet 
you instinctively shrink from put- 
ting yourself in dangerous proxi- 
mity to the fickle element or en- 
trusting yourself to the hazardous 
and questionable pleasure of a sail 
in a small boat or canoe. 

5. Though you have no great 
thirst for water, still you have not 
much aversion to this element. 

6. Not being very partial to 
water you partake of it only in 
moderate quantities. 

7. Normal in your desire for 
water in any of its applications, internally or externally, a parched tongue 
gives you no foretaste of impending misery when the burning sun lances 




Aquasorbitiveness small. 
Peter the Great, when young. 



AQUASORBITIVEXESS. $5 

down his scorching rays and treacherously exhales the dews from moun- 
tain, and dries up the rills and their springing fountains. 

8. Water, you can pretty freely imbibe, and enjoy in an ordinary 
degree scenery in which it is one of the principal features. 

9. Having a thorough natural relish for water, you can imbibe it 
copiously, and delight in -viewing the broad expanse of ocean, the rapid 
resistless torrent, and the thundering cataract. 

10. The aqueous element enters largely into your organization, often 
pleading with your better reason for a larger supply; hence you drink 
frequently, and have a strong temptation to imbibe intoxicating lirjuors. 

11. Were we to form a judgment from appearances, it would seem 
that your mouth was made for bibulous purposes. Far too often, for 
the health of your system, you imbibe liquids; still your abnormal 
appetite for liquor is hard to control as you too generally accede to its 
craving cry of ' ' give, give. " 

12. " Grog-bag " is your proper designation. Once you had some 
common sense and self-control, but these have been drowned in tipple. 
Hence you may aptly be described as a winebibber, bacchanalian, drunk- 
ard, or sot or all of these. Still you seem somehow to indicate that 
reformation is not yet totally impossible ; but this can only be achieved 
by your adhering to the advice given in the following paragraph 
marked B. 

A. To Enlarge axd Eekder more Active the Tendency of Beba- 
CITY: — Imbibe small quantities of water frequently; constantly let earth's 
virtuous juice flow inward; if healthy and vigorous, bathe daily; luxuriate 
in the bath, sporting in it like a fish, — health, strength and leisure per- 
mitting; visit every kind of water scenery: springs and torrents at the 
sources of mighty rivers; lakes; rivers; rapids, waterfalls, and cataracts; 
stand on the rocky ocean-shore during a tempest and allow the blinding 
spray from the exiansted wave as it shatters itself on the beetling cliffs 
to drench you. In such a sublime moment of aqueous delight when you 
almost feel as part of the element, let your spirit luxuriate in contempla- 
tion of the majesty and grandeur of the everlasting sea. Then fall down 
on the top of a projecting cliff and read Byron's address to the ocean, — one 
of the most sublime pieces of poetry ever penned, — beginning with the 
words: " Roll on thou deep and dark blue ocean roll ! " Follow the example 
of Peter the Great (of Russia) who subdued his aversion to water. So strong 
was his constitutional fear and antipathy to water that cold perspirations 
and even convulsions would seize him when compelled to pass near water; 
yet he thoroughly overcame his natural aversion by throwing himself 
every morning into a cold bath, and continuing this practice until the 
horror of the element was abated. 

B. To Repress the Propensity op Bibacity: — Take your food dry 
and avoid grav^^; keep from drinking saloons and associates who tipple 
and guzzle down the fashionable poisons of the day; make no new years 
or any other calls where ladies tempt you to drink; let your mouth 
become parched before you take a glass of beer, ale, porter, or any kind 
of liquid, which consumes your rational faculties as fire devours dry 
stubble. Never go sailing or swimming; use neither tea nor coffee, as 
they pamper and cultivate appetite for more stimulating beverages, and 
are auxiliaries to intemperance as springs and small streams are to rivers 
— the feeders and main support. The wonderful iufluence that mothers 



30) PHYSICELPIDICITY. 

can exert in suppressing intemperance and guiding aright the young by 
kind words and judicious upbringing is well illustrated in the case of the 
Mesk. Thomas H. Benton who worked thirty years in the Senate of the 
United States as one of America's ablest statesmen. His own words are 
— *'My mother asked me never to use tobacco; I have never touched it 
Srom that time to the present day. She asked me never to gamble, and 
1 have never gambled; I cannot tell who is losing in the games that are 
being played She admonished me, too, against hard drinking; and 
■whatever capacity for endurance I have at present, and whatever useful- 
mess I have, I attribute to having complied with her pious and correct 
"wishes. When I was seven years of age she asked me not to drink, and 
i^en I made a resolution of total abstinence; and that I have adhered to 
ifc through all time I owe to my mother." 



PHYSICELPIDICITY, 

THE FACULTY OF HOPE RELATING TO THE PHYSICAL WORLD AND 
MATERIAL THINGS. 

Full, moist eyes, plump cheeJcs, large neck, and an elastic, springy step, can 
he safely relied upon as signs of physical hope. The sunken, dull eye, hollow 
cheek, and drooping corners of the mouth are physiognomical indications of 
Q gloomy nature, 

1. Your heavy sodden, melancholy nature dispirits every one and 
^scourages every enterprise. Alas ! a confirmed hypochondriac, you are 
a perfect personification of dejection. 

2. Your listless day-musings on the future put no silver lining into 
your despondent nature. The dark and gloomy side of the affairs of life 
are alone visible to your grumbling disposition. Such demure and sedate 
gravity as yours belongs, properly, only to the years that have been 
zeekoned to fourscore. 

3. The great depression of spirit which constantly weighs you down 
will ultimately impair your own health as well as that of those around 
3^11. As rain clouds pass over the earth, scudding across the sky, so do 
solemn thoughts and light fancies bespeak their presence in the change- 
ful expressions ever observable on your countenance. 

4. Though grave and of a solemn visage, your winsome and playful 
ways evidently show that genuine modesty casts the retiring expression 
Dver your countenance. More vivacity would make your body more 
healthy and your life much happier. Should circumstances lure you on 
by prospects of great advantage you will not attempt more than your 
hope will allow you to accomplish. 

5. Being a little too sedate and placid you have acquired a heaviness 
of spirit. Had you a little more fun and jocularity in your composition, 
your friends and acquaintances would increase. The intense sadness 
and depression of your spirits will occasionally make you miserable but 
you will again spring up to a new and more cheerful state. You know, 
however, that * ' Hope is a flatterer, but the most upright of all parasites ; 
for she frequents the poor man's hut, as well as the palace of his superior." 
— Shenstone. 

6. Inclining at times to be demure and serious you have acquired 
much golemni^ of manner. As are clouds to the sky so are the dismal 



PUYSKELPIDICITY. 



37 



and melancholy to you ; but when they depart all is sunshine and cheer- 
fulness. 




Physioelpidicity small. 
Dante, the Author or Paradise, Purgatory aud Hell. 

7. Being happily free from the extremes of gaiety or dejection your 
moments of disconsolateness soon vanish. Steady cheerfulness and atE. 
even tenor, you thoroughly admire in all persons, and yet you, yourselli, 
are liable to elation and dejection of spirit. 

8. Being naturally of a cheerful turn of mind, you will imagine your 
future prospects to be fair and favourable. In good health, you ate 
generally devoid of melancholy and oft-times even vivacious. 

9. The most of your time, you are in good and often in high spirits; 
hence you are merry and playful in all your winning ways. If you are 
young, fairy prospects are flitting before your imagination ; if elderly or 
aged, your mature judgment sensibly regulates your thoughts. 

10. Joy prevails over sadness in your inner life. The bright side, on 
reflection, always turns up and becomes manifest in your look and de- 
portment. Being happily so constituted that you have sufficient vivacity 
and sprightliiiess in your nature to illumine your path and gladden ife 



38 



PHYSIGELPIDICITY. 



with joy through life you are apt to be exuberant and frolicsome, and are 
able to bear up amid severe troubles and sutieriug. 
"A merry heart goes all the day, 
A sad tires in a mile," —Shakspeare, 

11. Elatement of feelings and thoughts lend a charming good humour 
to your deportment. Your sprightly form points you out as vivacious 
and debonair, which must contribute largely to your happiness ; yet 
should disease, that thief of cheer, enter your portals it may pilfer all 
earthly desires and leave in their stead only despondency. 




Physicelpiuieity large. 
James Fisk, jun. 

12. Your elastic and lively spirit is never depressed bj^ circumstances; 
ever gay and giddy, as you appear, and ever and anon that sparkling 
vivacity beaming in your countenance puts to flight all the sadness that 
others endeavour to cast around you. The brilliant diamond is no more 
sparkling than are those hopes of yours which bewilder while they delude. 
Full of air- castle notions, you are as joyous as the warbling birds of a 
summer morning. 

A. To Foster Physical Hope: — Cultivate a perfect state of health; 
cheerfully recollect that the bright and glorious sun is above the darkest 
clouds and severest storm and besides that he has hitherto outshone all 
storms; blot out of your vocabulary the -word despair, and speak and 
think of the future as bright and hopeful. Take, as your choice com- 
panions and associates, the healthy, temperate, light-hearted, merry, 
gleeful joy-loving wherever you find them. Live in a light, sunny, airy, 
and cheerful situation; keep singing birds, prating parrots, squirrels and 
kittens (but not in your sleeping-room), dogs and colts, and join in their 
playful pastimes. Xever despair ; by hilarity and sportiveness banish 
dejection; associate with those of a buoyant and happy disposition, and 



GRASrATIVENESS. 



39 



remember that no desert, however dreary and howling, is without its 
oasis. Sometimes think over what Jeremy Collier says : * ' Hope is a 
vigorous principle ; it is furnished with light and heat to advise and 
execute ; it sets the head and heart to work and animates a man to do 
his utmost. And thus by perpetual pushing and assurance, it puts a 
difficulty out of countenance, and makes a seeming impossibility give way." 
B. To Curb and Restrain Physical Hope: — Never venture further 
than your cooler judgment approves, or your friends advise ; avoid all 
kinds of speculations, gambling, horse-racing, &c. ; let only your industry 
and prudent forethought of to-day insure the success of to-morrow. 
Discard all high-flown theories; cultivate a calm and quiet life; avoid 
the genial and enlivening rays of the sun ; sit in dark apartments and 
gorge yourself with rich and indigestible food. Let your associates be 
the aged and down-hearted; recollect that though you are flushed w^ith 
pleasure to-day, and jubilant thoughts course through your mind, yet 
the shades of to-morrow may darken your soul almost to despair ; and 
also, that there is no day so radiant with cheering sunlight that is not 
succeeded by the dreary, depressing darkness of night. 



GRASPATIVENESS. 

THE PROPENSITY TO GAIN BY EXTORTION, OR ADDICTION TO G.^IN BY 
PLUNDER OR OPPRESSION. 

Heavy jaics, large neck, arid heavy chest are signs of large 7xi'pacity. 

1. Utterly incapable of appreciating the difi"erence between meiim 
and tuiu7i (mine and thine), the marked trait in your character is an 
utter indifference as to whether or not you appropriate what is not law- 
fully your own. 




Graspativeness large. 
Eobert Gregson, a Notorious English Pugilist. 



Gra?pativeriP=?s small. 
Xana Xarian, an East Indiaman. 



40 GRASPATIVENESS. 

2. Not being covetous, but placidly listless, and unsolicitous about 
the property of others, you would not wish to take anything by force for 
which you did not make proper remuneration. 

3. Being inclined rather to relinquish your own than trespass on the 
rights and property of others, you would not appropriate by force or 
violence, not being rapacious, either lands, money, or chattels, much less 
would you deprive others of personal or constitutional liberties. 

4. The brutal eagerness and stealthy rapacity that characterises the 
feline species is only a minor element in your constitution, and under 
favourable circumstances may remain in abeyance to your better judg- 
ment. 

5. Inclined rather to share with others what is your own, than to 
grasp, by force, the most trifling thing belonging to them, you cannot be 
tempted to overstep the limits of equity. 

6. Though strong temptations may present themselves to you, yet you 
will endeavour to allow others their equitable rights. 

7. Being happily balanced in this respect, you can have few occasions 
for repentance for having forcibly intruded upon the possessions of 
others. 

8. Anxiety, in her dismal forebodings, will sometimes lure you into 
rapaciousness; but such is your nature that, as soon as you have obtained 
your coveted objects through rapaciousness and plunder, you will neither 
relinquish nor compensate, unless the potent hand of the law is laid 
upon you. 

9. Though much removed from being a fit subject upon whom to 
commit depredations, yet seizures or violent robbery will not be among 
your tendencies or acts of rapaciousness. 

10. Of the vulture tribe, a voracious bird, you delight in plunder, and 
in extortion from a conquered foe. 

11. How fortunate you are not an irresponsible despot, as it is almost 
certain that the records of your rule would prove replete with memorials 
of unlawful greed of gain and injustice oppressive. 

12. Your predilection to seize by force and violence has had in all 
ages some notorious, representative, and unfortunately irresponsibly 
despotic character, such as Sennacherib, Alexander the Great, Xerxes, 
Peter the Great, and Napoleon I. The propensity of these could not 
exceed yours ! 

A. To Cultivate Predacious Rapacity : — Join a band of American- 
Indian Hunters ; live principally upon animal food, but especially upon 
the flesh of some of the carnivora ; allow no conscientious scruples to 
deter you from entering an enemy's country, and living on the stores of 
the land. Wherever you can obtain a handsome bonus or *'haul," by 
foreclosing a mortgage don't procrastinate or scruple for a moment; allow 
your inextinguishable desire of seizing by force to satiate its appetence at 
every opportunity ; encourage the faint grasping and rapacious fancies 
that spring up in your mind, and ever promote the propensity to vault- 
ing impetuosity. 

B. To Check and Restrain the Propensity to Rapacity :— Love 
mankind and put on the rein of reason adorned by the bit of equity; 
live and work according to the golden rule — " Do to others as you would 
that they should do to you;" never seize or grasp at what is not your 
own; do not prey on the animals or property seized from another; 



APPETENTIVENESS. 



41 



endeavour to curb and smother your voracious greed of gain; when by- 
force or law you obtain the property of another, do not take the advan- 
tage by oppression; never hold slaves or dwell in a country where such 
contaminating practices exist; crush all feelings of undue greediness 
which ever tend to extort by injustice ; avoid animal food, spices, wine, 
and all fermented liquors ; allow your spirit to go out in laudable and 
sympathetic aspirations towards the meritorious and seraphic enterprises 
of the world, and with patience and the correct use of reason you may 
eventually attain self -conquest, which is of far greater value than 
material wealth — lands, money, or princely power. 



APPETENTIYElSrESS. 

THE FACULTY OR QUALITY OF APPETITE. 
Width and general fulness of the cheeks opposite the molar teeth and a 
larrje mouth are neverfailing testimonials of good sustentative ijvopensities. 




Appetentiveness large. 
Vitellius, the sensuous gourmand Emperor of Rome, who ate 2000 dish of fowl 

and 7000 of fish at a single meal. 
1. So dainty is your appetite, it is almost impossible to please you at 
table; still this is easily accounted for by your delicate constitution; 
often for days, you scarcely eat anything, and never on any occasion 
take a surfeit. 



42 



APPETENTIVEXESS. 



2. You are peculiarly indiffereut about food, and often, for several 
<iays, your inappetency for food is almost alarming ; your thoughts are 
never absorbed in the things you eat or drink ; hence you need not fear 
that you shall ever become a glutton. Still you should try to overcome 
your squeamish, fastidious fancies at table, as they often place your host 
in a very uncomfortable position, not knowing what is the trouble with 
you. 




Appetentiveness small. 
Johu Wickliffe, a celebrated English Divine who was remarkably abstemious. 

3. Mincingly and very daintily you feed, not manifesting sufficient. 
%'igour and healthiness of appetite ; more appetite would be very desirable 
in your case, but to have it in a safe and healthy condition you must be 
more actively employed in the light and heat of the sun. 

4. Being dainty and at times eating rather sparingly the most trifling 
thing disgusts you at meals. If a line hair be discovered in mashed 
potatoes, or swinging with one end embedded in the bread, or flies crop 
up among the meat which have sacrificed their lives in their ambition for 
hot grease, you are annoyed and j^our appetite is gone. 

5. Though far from becoming an epicure still you desire your meals, 
as did King Alfred, at regular hours. 

6. Imperfectly appreciating gustatory pleasures during the time of 
participating of refreshments ; and heuce you have no desire to eat five 



APPETENTIVENESS. 43 

times a day as did the Romans in the most luxurious periods of the 
empire, and as do the Londoners at the present day. 

7. Though you may not consume a large quantity of food still you 
highly enjoy the luxuries of the table. The example of Marcus Antonius, 
whose breakfast was only a hard biscuit, you would not care to follow. 

8. All the troubles of life are swallowed, and digested, and forgotten 
by you in the enjoyment of a good dinner. The soul is happy and con- 
tented in the repletion of its clay tenement. 

9. Dearly do you love the knife and fork, and strongly appreciate the 
comestibles placed on your table; no cook could long remain in your 
service whose notions of good living and gastronomy were not quite up 
to No. 9. 

10. Your appetite is too strong; and yet you have the strength of will 
to control it, if you would exercise it. As your better judgment 
admonishes you of your impending ruin, try to regulate your failing by 
abstemiousness, or at least, moderation. 

11. One of the chief aims of life with you is to eat. How you chuckle 
over the Cockney's favourite adage: '*I eat to live and live to eat," and 
say, that's my gospel. Then you say in your craving, give me plenty, 
don't be particular so much about quality, though I like that good, but 
oh give me, of all things plenty. 

12. An insatiable appetite for food absorbs almost your every thought; 
you are voracious and a perfect animal gormandiser; hence the throne at 
which you worship is your stomach; or as old Paul put it: ** Your god is 
your belly." We forbear to complete the quotation, as it is in nearly 
every cookery-book. 

A. To Cultivate the Pkopexsity eoe- Sustentation:— Let the 
quantities of food be proportioned to the exercise you take and the 
climate in which you live; live on mixed diet of farinaceous and animal 
food; keep a good cook; never over-eat; exercise much and engage in 
out-door amusement; and *'takea little wine for thy stomach's sake;" 
but of all things be regular in your meals as to time and quantity; eat 
with social jolly companions; and be careful to avoid excessive thinking 
as it will destroy the animal appetite. 

B. To RestPvAii^" the Propensity and Craving for Sustenance: 
— Starve out like John Hales who fasted every week from dinner on 
Thursday until Saturday at breakfast; touch not rich food; drink not 
beer, porter, stout, nor any fermented or spirituous liquor; eat slowly 
and limit the quantity of every meal; partake of only one or two dishes 
at a meal; and take the advice of Epicurus: ** Leave off with an appetite." 
An instance in favour of temperate living is recorded in the life of Galen, 
who was one of the most successful and celebrated physicians of ancient 
times. When young he was delicate, but at the age of twenty-eight he 
began to live temperately, thereby gaining strength which carried him 
on to the rare old age of 90 years. Apply yourself continuously, every 
day, to scientific or systematic reading, writing or thinking. Read the 
works on health by Hippocrates, Galen's great model, Celsus, Plutarch, 
Galen, Sanctorius Porphyry, Actuarius, Lessius, &c., and attend to their 
advice as regards temperance in diet. An instance could be mentioned 
where intemperance in eating swayed monarchies and kingdoms. It was 
the following of Charles VI. Emperor of West Austria, who died of 
indigestion caused by excessive eating of mushrooms, *'and thus a plate 



44 



EETALIATIVENESS. 



of mushrooms changed the destinies of Europe," remarked Voltaire, 
which was the truth. But if you like the sententious, take the advice of 
the late Dr Edgar, the apostle of temperance in Ireland. When he was 
sending his son to college he said at parting: **Now my boy, you'll 
always be safe if you only fear God and keep your bowels open." 



KETALIATIYENESS. 



THE DISPOSITION OF RETUKNING LIKE EOR LIKE- 



'TIT FOR TAT. 



This disposition being stronger in the dark races and animals than in the 
light, lue conclude that persons are retaliative relatively in proportion to 
the depth of their colour. Another sign of revenge is a hollow in the centre 
of the forehead. The elephant is an example of a revengeful character ; and 
the hippopotamus and rhinoceros are exceedingly retaliative. Horses 
ivith this deep indent in the forehead should never he trusted. 

1. Being ever ready to pardon 



any offence against your feelings, 
and overflowing with forgiveness to- 
wards the erring, you are ever in- 
dulgent and conciliatory. 

2. Being of an unresenting na- 
ture, you can make allowances for 
the wayward while you can as 
easily forgive and exonerate others 
for real or supposed injury. 

3. The differences between your 
friends and yourself you can com- 
promise. In your constitution there 
is very little of the American-Indian 
character — of revenge. 

4. You will be able to overlook 
many insults from others, and can 
find cause for the acquittal of those 
who have incurred your displeasure. 

5. The eternal gnawing worm of revenge is nowhere found in your soul. 

6. Your meditative hours of judgment are not soured by revengeful 
impulses. 

7. Being slightly revengeful, you should remember these words of Lord 
Bacon :— ** He that studieth revenge keepeth his own wounds green." 

8. It is difficult for you to overlook an intentional wrong. Though 
you may not actually revenge an injury yet you feel sometimes more 
than half inclined to do so. 

9. Having a thorough aversion to forgive, and possessed of vengeful 
nature your constant determination is to avenge an injury. 

10. Rigorous, implacable, and unforgiving you scarcely ever relent. 

1 1 . Always able and ready to retort in a vindictive manner, you 
naturally seek revenge for imaginary or real injuries. 

12. Revenge to you is sweet. The following couplet well expresses 
the normal state of your feelings: — 

"Oh! that the slave had forty thousand Hves! 
One is too poor too weak for my revenge! " 




Eetaliativeness large. 



SOCIATIVENESS. 



45 



A. How TO Strexgthe.v the Feeling of Retaliation, though this 
IS Rarely Necessary: — When another strikes you return the blow; 
hold in your hand, ever ready for use, the spear of vengeance; retribute 
every imagined wrong ; be vindictive and unrelenting ; cultivate that 
feelimg which says "an eye for an eye, a tooth for a tooth." 

B. How TO Retard and Diminish the Feeling of Retaliation:— 
Overlook, pardon, and forgive injuries inflicted by others, whether they 
ask it or not; allow your heart to go out in noble reprieve; heed not 
the faults of the wayward; be just and ever exculpative. 



SOCIATIVENESS. 

THE DESIRE TO CON\'ERSe'' WITH OTHERS AND BE IN THEIR COMPANY. 

Open, protruding^ red lips, full cheeks and large abdomen are signs nf 

sociality. 




Sociativeness large. Sociativeness small. 

Samuel K. Ward, a Negro remarkable for David Dmican, a hermit of MicMgaiL 
his strong social disposition. 

1. Like a deserted and abandoned city, you are devoid of social life. 
Secluded and sequestered privacy are yours. 

2. Being unsocial and cynical, you may be considered a recluse, 
anchoret, or cenobite. 

^ 3. Seclusion and retirement you enjoy, and liking to keep aloof, you 
will shut yourself out of society. 

4. Though you may not be fond of exclusion, yet you will care little 
for festivity. 

5. At times you can remain alone; but much company would weary you* 



46 SOCIATIVENESS. 

6. You like company tolerably well and are likely to enjoy the society 
of others better than would appear by your manner. 

7. While you are neighbourly and convivial yet your propensities in 
this direction are not extreme. 

8. Being full of social companionship, you delight in merry-making at 
an entertainment. 

9. By your companionableness, aquaintances are a long time retained 
by your powers of conversation and love social visiting. 

10. Your life is rendered quite happy by your associations and society, 
since you so much enjoy fraternising with many. 

11. Being one of the most companionable persons, your fellowship 
and heartiness are truly eminent and make you entertaining. 

12. In the busy world of society you are ever delighted to be absorbed; 
but when alone a terrible discontent creeps over you, for you detest and 
abhor solitude. 

A. To Encourage Sociality: — Keep company with many; club with 
others; make acquaintance and have numerous places and people to visit; 
often interchange visits and cards; call often upon friends and neighbours 
and make advances to strangers; entertain travellers and keep open 
house; be sociable and avoid the sneering and cynical. 

B. To Counteract Sociality: — Retire from society and live more soli- 
tary, remembering that ** unbidden guests are often most welcome when 
they are gone," as Shakspeare wrote it. Avoid flourishing towns and 
cities by living in the country; seek the pathless woods and there invoke 
revery. 




CLASS II. 



PROTECTIVE ABILITIES. 

IN PERSONS WHERE THIS CLASS OF ABILITIES IS RELATIVELY LARGE THERE 
IS AN ASCENDANCY OF THE THORACIC FORM. 



SENTINELITIYENKSS. 

THE PRECALTIOUS DISPOSITION THAT SETS ONE OR MORE ON THE WATCH, 
TO KEEP A SHARP LOOK-OUT, AND GIVE WARNING OF APPROACHING 
DANGER. 

Great fulness of the forehead, immediately above and close to the junc- 
tion of a long nose with the forehead evinces a desire to he guarded and 
sentinelled against danger. 

1. By your unwatchful nature, you often imperil yourself and others, 
thinking it worse than useless to keep sentinels. Hence you are insecure 
and often surprised. 

2. By nature you are quite too rash and daring, and imperil your 
safety by neglect of precautions, not even a watch-dog is considered 
necessary to raise an alarm should danger threaten while you are asleep, 

3. Though always preparing to meet danger yet you are seldom ready 
on its approach. Should you be camping out, you would be careless in 
placing guards or pickets. 

4. Less guarded you are than the wolf or fox, or a flock of geese, that 
station one of their number on the watch to give timely warning on the 
approach of an enemy. 

5. Being rather lax in preprotection, you would be liable to surprises 
were you in command of troops. 

6. Being well balanced in this faculty, and inclined to heed the warn- 
ings of others, you do, however, occasionally feel insecure. 

7. Though on the alert you will not manifest uneasiness if things 
appear safe. 

8. Whatever you possess or have for safe-keeping, you will dutifully 
and faithfully guard. 

9. Nothing pleases you more than to find a sentinel at his post and 
dutiful. As a general or commanding-officer, you would manifest good 
judgment in posting your sentries and occupying such watch-towers as 
seem essential to your safety. 

10. The watchman and patrol are considered by you as essential to 
the safety of the city as the sentinel and picket are to the safety of an 
army. You possess this quality which is essential to a police inspector. 



48 MORIVALOROSITY. 

11. Being careful to render everything safe and secure, you are ever 
ready to protect, guard, and warn against approaching danger. Men of 
your qualities and habits should always be selected as railway managers 
and station masters, captains of vessels and their officers. 

12. You are eminently protective in your nature and as sleeplessly 
alive to the necessity of guarding against the slightest approach of danger 
as a watch-dog. Such a constitution as yours is pre-eminently that for the 
command of an army; your sentries, sentinels, and scouts, would, by 
imbibing your own enthusiasm, be ever on the alert and in sympathy 
with yourself. Such was the very essence of the character of the great 
Napoleon, showing that watchfulness and precaution are concomitant 
with dauntless courage and fearlessness. 

A. To Strengthen the Faculty of Sentinelitiveness:— Fail not 
to station sentinels when dangers are lurking; in your house keep a good 
watch-dog; use all imaginable precautions against surprises ; when in an 
enemy's territory, send out your most alert scouts to give you timely 
notice of danger or attagk; give attentive heed to every low warning 
note or voice. 

B. To Retard the Sentinel Instinct or Faculty :-— Let your 
powder be wet or dry, throw aside your arms and trust all to Providence 
or luck; do the best you can in time of danger; take no precaution against 
dangers or surprises, and just let what may come — time enough to look 
out when the enemy is scaling the wall or the burglar in the plate-closet. 
Place no alarm bells on doors or windows, and heed not signals of distress 
or the warnings of friends. 



MORIYALOROSITY. 

THE ENDOWMENT THAT PROMPTS ITS POSSESSOR TO BE COURAGEOUS WHEN 
THOUGHTS REQUIRE MORAL SUPPORT. 

A long prominent nose wJiich rises high from the face in its upper part is 
the very best evidence of large moral courage. 

1. When moral subjects only interest, you become a coward. 

2. When judgment and sentiment wage war against animal passions, 
you become timid and flinching. 

3. Your early education must have been sadly neglected, or your 
associates have not been of a high grade; and hence you prove a coward 
when moral topics and questions are under consideration. 

4. Corporeal punishment you may perhaps be courageous enough to 
inflict, but you would shrink from engaging in public debate. 

5. Forensic disputes are so distasteful to you that you would suff'er 
wrong to overturn right rather than become conspicuous in giving oral 
evidence in defence. 

6. In the maintenance of truth, if there is no danger of bloodshed, you 
are possessed of quite a sufficiency of moral courageousness. 

7. The right, you will staunchly defend, and that, without danger of 
giving offence. Not being disputatious, unless aroused in support of 
some just cause, you naturally abhor fighting and quarrels. 

8. Whenever you discover that wrong is triumphing over right, you 
manifest your natural stamina and staunchness in defence of the right. 



MOKIVALOROSITi'. 



49 



even if it were necessary to encounter the popular storm of opposition 
and stem its surging tide. 

9. Having the elements within you to combat erroneous notions and 
advocate new ideas, your moral courage would admirably fie you to 
become an able and successful j-eformer. 

10. As soon as you are once imbued with their spirit and tendency 
you enjoy debates, and you will ably and warmly defend the cause of a 
friend in his absence, and manifest therein great intrepidity and fortitude. 

11. While, no doubt, you would courageously fight physically in a 
just cause, still your powers are better adapted for the forum or legisla- 
tive halls than for the field of battle. 

12. Having a keen sense of moral obligations, both to God and man- 
kind, you will, when duty calls, sacrifice home, pleasures, and even life 
itself. 















Morivalorosity small. Morivalorosity large. 

Thomas Molineaux, a brutal English Pugilist. Thomas Becon, Professor of Divinity 

at Oxford, who first wrote against 
bowing at the name of Jesus. 

A. To Cultivate and Invigorate Moral Courage : — Engage in argu- 
ment; join debating societies; write for the press advancing new, correct, 
and startling ideas; and when they are assailed (as new and valuable dis- 
coveries always are) stand forth nobly in their defence with heart, mind, 
pen, and tongue. Read the biography of Mrs Fry and try to emulate 
her noble example. She undertook the reforming of Newgate, the great 
central criminal prison of London, and she was successful. 

B. To Restrain Moral Courage:— Give ready assent to the opinions 
of others without troubling yourself to put them into your scale of 
justice; pay less attention to high moral monitions, and never argue or 
debate with any one ; the lofty sense of moral protection which you 
throw around what pleases you is often repulsive to others and gives 
you the appearance of a stickler. Remember that ''he who ruleth his 
spirit is greater than he who taketh a city." 

D .J 



50 



ELEVATIVENESS. 



ELEVATIVENESS. 

THAT QUALITY OF MIND THAT TENDS TO ELEVATE CHARACTER AS WELL 

AS BODY. 

The nose that stands ivell out and up at the 'point accompanies the elevatlve 
disposition in men and animals. 

1. Low thoughts harbour in your mind. You would rather live in a 
low flat country than on an elevated region or mountain. 

2. You prefer to sit rather than stand; to climb a mountain you are 
not inclined. 

3. The lowering of your body, and detrusion of your mind, are the 
natural tendencies of your disposition. 





Elevativeness small. Elevativeness large. 

Flat Head Indian of Puget Sound. Lavater, who had an inordinate de- 

sire to ascend every tower, cupola, 
steeple, monument, or mountain. 

4. To dive, plunge, and go down are more agreeable acts to your 
nature than to leap, spring, vault, dance or caper. 

5. It is less pleasureable to you to upheave or uprear a body than to 
lower or cast down material. 

6. Neither do you care to rise or fall ; are able to remain fixed as to 
altitude, or change it, as occasion may require. 

7. Elevation of body and preferment of mind afford you much pleasure. 

8. The flowing tide you prefer to that of ebb ; you rather assist others 
up to reparation than to bring them down to caducity. 

9. There is real enjoyment for you in ascending towers, climbing 
mounds, hills, or mountains. 

10. Progression, betterment, and amelioration accord well with your 
nature; whereas debasement, degenerateness and deterioration are ex- 
ceedingly distasteful to you. 

11. Nobleness, loftiness and exaltation of mind will ever carry you 
from baseness and the mercenary up towards the elevated and magnani- 
mous. 

12. You ever desire to raise your body, mount a horse, climb trees, 



ELEVATIVENESS. 



51 



ascend churcli steeples, rise in a balloon and hope to go up when done 
with this earthly form. 




Elevativeness small. 

Hare, that rather live in a swamp or burrow in the ground, than ascend and dwell on 

elevated lands. 




T5 J TA XT. i -. . Elevativeness large. 

lied Deer, that desires to occupy elevated situations and scale the mountain tops. 



52 



OLFACTIVENESS. 



A. To Increase the Desire for Elevation: — Live among the 
mountains, exercise daily in running up steep acclivities, climb the trees, 
ascend to the highest accessible point of every church, monument, or 
tower your opportunities permit you to do ; study subjects of an ennoblino- 
nature, such as astronomy, geology, physiognomy and anthropology ; 
dance, jump, play at ball, ever breathe the pure air and enthrone your 
thoughts, feelings, and acts pre-eminently above anything unbecoming 
or dishonourable. 

B. To Check the Tendency of Elevativeness : — Settle and live 
on low lands ; crouch and slouch down anywhere ; occupy the basement 
instead of the chamber of the house ; prostrate yourself ; go down into 
the cellar or wells whenever it is practicable, instead of up in a balloon ; 
be less lofty in your bearing ; seek self interests, eat heartily and be con- 
tented and time the monarch of improvement will modify your excessive 
elevativeness. 



OLFACTIYEXESS, 

OLFACTIVENESS IS THE SENSE OR FACULTY BY WHICH WE PERCEFVE THE 

QUALITIES OF SUBSTANCES BY THEIR EFFLUVIA OR EMANATIONS. 
Long sharp noses invariably accompany great smelling or olfactory abilities' 

1. Disagreeable odours never incommode you; hence, you may frequent 
sewers, gas furnaces, chemical laboratories, and manufactures, without 
the least unpleasant sensation or inconvenience. 

2. Fetor, stench, rancidity, or putrescence cause you little or no un- 
pleasantness. Cesspools, slaughter houses, and decaying materials will 
never deter you from entering the occupation of a scavenger, or sewerman* 





ll Olfactiveness large. 



Olfactiyeness large. 



OLFACTIVEN'ESS. 63 

3. Offensive oilours, putrescent emanations, and mepliitic exhalations, 
you may be able to detect, though they occasion you little unpleasantness. 

4. Rancidity and mustiness, you may readily detect, yet sweet aromas 
and delicious redolence are seldom perceived and more rarely appreciated 
by you. 

5. Being almost wholly indifferent to delicate perfumes and sublimated 
scents, you care little about visiting gardens to inhale the perfumes arising 
from the fragrant liowers, or frequenting meadows of new mown hay to 
inhale and feast upon the sweet fragrance wafted upon the gentle zephyrs. 
Hence, your surplus funds are rarely or never expended in purchasing, 
musk, bergamot, brilliantine, or eau-de-cologne. 

6. Being moderate in your use and appreciation of perfumes, though 
you are endowed with a fair capacity for perceiving and discerning fumes, 
and putridity, yet you are not likely to impregnate the air with the per- 
fume of musk or any other offensive odour, when you draw your hand- 
kerchief from your pocket. 

7. Your investments in perfumery will not be sufficiently large to 
cause you to become bankrupt. The odours arising from the savoury 
viands of a rich dinner, the aroma of steaming coffee, the delicate per- 
fume of sweetmeats, fruits, and redolent nectar, may delight your 
olfactory' sensations, yet their effect upon you will never drive you into 
foolish or extravagant expenditure, in the indulgence of your sensory 
appetites. 

8. Unpleasant odours x^ossess no charms for you; but the scent of the 
rose, violet, or locust, you fully appreciate. 

9. Delightful sensations pleasantly thrill through your nature when 
breezes waft aromas from ffowery fields and blossoming copse and forests. 

10. Xoble thoughts and beautiful images till your mind, when you 
inhale the aromatic and infinitesimal particles which are the gifts of 
nature to calm and expand the mind while they purify and elevate the 
soul. 

11. Eank, noisome, and offensive effluvia sicken your body, irritate 
your disposition, blast your pleasures, and cast shades of repugnance upon 
your mind. You abhor sewers reeking \vith stench, and the whole world 
where foulness and frowzy substances abound. 

12. So intensely exquisite in the delicate perception of smell, is your 
olfactory nerve, that keenness and intensit}" characterise your nature when 
the balm of Gilead and the scent-bag lend their enchanting powers 
towards the elevation and enrapturing of your subtle and psychic 
attributes. 

A. To Cultivate the Perception of Odoues:— Live upon the 
purest food; drink only of that which flows from the natural crystal fount; 
breathe uncontaminated air; frequent flowery gardens, and blossoming 
fields; ascend the mountains while you inhale the perfumed air that 
ascends with you from the sweet scented valleys; cultivate flowers, fruits, 
and vegetables; and be careful to shun a hogsty, or a foulsome pool, as 
you would a cougar's den or a Bengal tiger's lair. 

B. To Restrain the Sense of b:\iELL:— Abolish your old maid, 
squeamish proclivities of scenting your handkerchief; throw away your 
camphor bottle and smelling basket; be less fidgety about a slight stench; 
in a word, use your judgment more and your nose less. The practice of 
the sewermen of London, who go down the gratings to examine the under- 



54 RESISTATIVENESS. 

ground filthy passages of that vast city, is to take an allowance of half-a* 
pint of gin, for each man, or a gill and a half of whisky, or two glasses 
of brandy, before descending into the noisome regions, to prevent them 
from fainting under the eflfects of the poisonous effluvia that they must 
inhale. I would rather faint, or endure the stench of a sewer, than that 
of whisky or brandy, or than take the poisonous drinks which the low 
Irish swallow, who do such unnatural and dirty work as sewer cleaning. 



EESISTATIVENESS. 

THE QUALITY AND INCLINATION TO RESIST THE IMPULSE, PRESSURE, ANB 
ENCROACHMENTS OF OTHERS. 

The elevated nose, short neck, and scowling brow are sure indications of the 
faculty of resistativeness, 

1. Should it be necessary for you to engage in battle, you would 
prefer open-field fighting to that behind parapets, walls, breastworks, 
entrenchments, towers, dykes, abattises, or portcullises. 

2. It requires strong provocation to arouse you to self-defence, or the 
sacrifice of a cherished principle to call you to arms even in defence of 
your country. 

3. Being liable to be surprised, you would make a poor hand at arm- 
ing or defending yourself. 

4. In self -protection and defence you evince a poor degree of aptitude ; 
it would be doubtful whether you would even draw down the window 
blinds or lift your arm to ward off the thrust of a murderer. 

5. Your fearless nature could not brook being shut up in a walled 
city or a land walled in like China — such life would be imprisonment to 
you. 

6. Though you are not remarkable in this respect yet you will exhibit 
fair spirit and pluck as defendant when others assail or encroach upon 
your rights. 

7. You can defend the character of a friend and repel indignantly 
thfi advances of those who are, to you, distasteful. 

8- Having a natural love of being protected from unwelcome intru- 
jsion, you keep the enemy at bay and maintain well your position. 

9. In battle, you prefer entrenchments and fortifications, and fully 
appreciate the advantage of being well-armed. 

10. Though willing to maintain your ground when attacked, you 
'would not venture to lead a sortie to attack the enemy. Are likely to 
provide yourself with arms for the defence of yourself, friends, and 
property. 

11. As soon as encroachments are made upon your rights you assume 
-the defensive and can guard and ward off all intrusions and aggressions. 
Have an innate desire to live in a house of strong construction. 

12. Having an instinctive desire for something to fall back upon as a 
shield, you would be dissatisfied without a wall or breastwork to protect 
you against an enemy. Have a desire to supply yourself with abundance 
bl clothing. 

A- To Improve your Power op Defence : — Learn fencing and bayonet 
gxercise ) parry and repel every thrust ; bear the brunt of an attack upon 



AUSA ULT ATI YEN ESS. 



55 



friends or yourself ; build high fences ; curtain your windows and bar 
both them and the doors. 

B. To Curb your Propensity por Defending Yourself :— Don't : 
but you may, if you think fit, accuse your friends of wrong ; sit uncon- 
cernedly by and hear your friends defamed ; run any risk ; incur and 
encounter dangers ; be unguarded ; and never carry arms or refuse to be 
shot at. 




ASSAULTATIVENESS. 

THE DISPOSITION TO ATTACK THE RIGHTS OR PERSON OF ANOTHER. 

The nose that stands out far from the face, in the region of the bridge 
or its centi'e, can safdy he regarded as a certain sign of an aggressive 
nature. 

1. Being pacific and easily snubbed, 
you very naturally shun all conten- 
tions, broils, debates, and conflicts. 

2. Even were you in battle you 
would not desire to charge an enemy. 

3. Defend, ward off, and shield, 
you might, but would not be aggres- 
sive ; nor would you invade or be- 
leaguer the country of others unless 
impelled by duty. 

4. You are not inclined to press 
others to contest unless they have 
contravened the law. 

5. Having an instinctive aversion 
to see any one commence a quarrel, 
you will always act on the defensive 
rather than the aggressive. 

6. Unless certain that your cause 
is one of justice or rather a just cause, you are not hasty in words or 
blows. 

7. Wherever error is trampling down right, you would volunteer to 
assail the form.er in defence of the latter. 

8. In war, you would give a whole broadside or a raking fire, nor 
would you wait long, if you could do good by assailing persons or 
principles. 

9. To invade the country of others would be inspiriting to your 
nature; and if necessary you would storm a castle. 

10. Freely you will attack opinions or assault persons, if uneducated. 

11. By your aggressiveness you are ready to assail and impugn 
character and make yourself offensive to others. 

12. Being inclined to pinch, strike, and kick others, you are detested 
and hated by many and called mean. 

A. To Cultivate the Peopensity to Aggression:— Enter into 
debates, battles, and combats; march on to meet the foe; pinch the cat's 
tail ; kick the dog ; thump the children ; attack every one who may 
unfortunately come in your way; accuse others of wrong and return 
blows for words. 



AssaultatiTeness small. 
Chinese Girl. 



56 



WATCHFULNESS. 



B. To Restrain the Inclination to Attack or Aggression: 
— Never charge any one with offence; guard against onsets or sieges; avoid 




AssaultativeuesR large. 
Egbert, first monarch of all England. 

pelting or beating any one; do not advance against foreign countries, 
persons, or principles. Remember to beset, besiege, or invade is 
unprincipled, except in defence of the right. 



WATCHFULIS^ESS. 

THE STATE OR QUALITY OF BEING WAKEFUL. 

Anxious expression, uneasy manner, loith full eyes and a rather long nose 
strongly indicate this idiosyncrasy. 

1. Drowsy, somniferous, and always somnolescent, you seem to aim at 
emulating the *' sleeping beautj^," by attracting the attention of every 
one by your sleepy inanition. 

2. A mental log, you are unfit for any responsible situation in the 
arduous enterprises of active life. 

3. ]N'ever more than semi-conscious about half of the day, a stupor 
steals over you and will lull you to sleep, even while you take temporary 
rest in your chair. 

4. Not naturallj^ eager, but aimless, and without intent of any kind, 
you c^n sleep soundly in the morning. 



WATCHFULNESS. 



57 



5. Though you are not very solicitous, yet you will not allow murki- 
ness or dreamy foggiuess to envelope your mind. 

6. Your quiet moods during the day and your dreams by night will 
not be harassed by watchfulness and anxiety. 

7. Not very listless, and mindful of your duty, you may have incon- 
siderate moments as you go not to extremes in either giddiness or 
thouorhtfulness. 




Watchfulness large. 
A very kind and trusty Newfoundland watch- dog. 

8. Keenly alert and argus-eyecl, you are wide-awake and solicitous. 

9. Being very wary and as watchful as an American Indian, you. 
rarely sleep soundly except profound quiet reigns. 

10. Wakefulness is one of your strong traits of character ; hence you 
keep a sharp look-out and are keenly alive to the affairs that demand 
your attention. 

11. Requiring less sleep than most people 3"0U resemble Xapoleon the 
Great in being ever on the alert. 

12. From your extreme vigilance there are those who think j^ou are 
always awake as you are like the watch-dog or weasel, never caught 
sleeping. 

A. To Cultivate Watchfulness : — "Rise early; be active and always 
alert and on the move ; engage in out-door risky business ; eat freely of 
meat ; assume responsibilities ; be ever ready and zealous ; and remember 
that " Eternal vigilance is the price of Ubei'ti/.'" 

B. To Repress Watchfulness :— Take no thought for the future"; 
consider everything as perfectly secure ; cultivate inaction ; relax, loiter, 
and trifle in the affairs of life ; adopt hybernation and oscitation ; don't 
take pains with anything ; be listless and inattentive ; live a vegetarian, 
and let everything take care of itself. g 



5S 



SUSPTCIOUSXESS. 



SUSPICIOUSNESS. 

THE DISPOSITION TO DIAGINE AND SUSPECT THE EXISTENCE OF SOMLTHINa 
WITHOUT PPwOOF. 
The visible evidence of suspicion is the length from the face directly for- 
ward to the point of the nose. The crow is one of the best examples of sus' 
picion. 





■'^^•^•^'~ '=^^.«^-xS-«.*3*>*r'-^:^^vrt^ 



Suspiciousness small. 
Owl. 



Suspiciousness large. 
Crow. 




Suspiciousness large. 
Red Fox. 



1 You confide in every one and are an unsuspecting dupe. 

2, The busy, heartless, seltish world hurries along in all its hollow 



SUSPICIOUSNESS. oir 

pretences while still you are simple enough to believe that all things are 
as they seem. 

3. Being too unsuspecting you are often surprised by the sad mistakes 
you make in simply confiding in others. 

4. Trust and confidence, however injudicious on your part, will 
render you liable to be greatly chagrined on finding your reliance m 
some persons sadly misplaced. 




Suspiciousness small. 
Ox. 

5. Your pure nature, void of suspicion, is fostered and cherished by 
your confiding reliance in others. 

6. So beautifully balanced are you in this respect that you prove 
yourself worthy of the approval of others. 

7. Though generally actuated by good faith and confidence m others, 
yet, at times, you are a little distrustful. 

8. Although a strange or unusual appearance of persons or thmgs may 
arouse suspicion in your mind, still you are wary enough not to mention it 
or even allow your countenance to betray you, until you make further 
observations. 

9. \Yhen others act strangely and matters seem not quite right, you 
are liable to mistrust and quietly set on foot secret inquiry. 

10. Suspicion may cause you "to become hostile and render you uncer- 
tain towards those who were your friends. 



60 



LOCOMOTIVITY. 



11. Shyness and hesitation are poisoning your social happiness and 
decimating your friends. 

12. A paradoxical character, you are as suspicious as a crow; married 
or single you will render your partner or intended as miserable as need 
he by your incessant jealousies. 

A. To Excite and Culture Suspicion :— Neither trust nor con- 
fide in any one; keep an eye in the back of your head; watch every- 
body and suspect your best friends of wrong-doing; and remember that 
you are too confiding and liable to become the dupe of sharpers by your 
extreme confidence; and that undue suspicion is more abject baseness 
even than the guilt suspected. 

B. To Restrain suspicion : — Hand your purse and valuables to 
another to keep for you; take everything to be what it seems; doubt no 
one and imagine no more wrong things of friends or acquaintances. 
Bacon says : * ' Suspicions are to be suppressed or at least well guarded, for 
they cloud the mind." "He that dares to doubt, when there is no 
ground, is neither to himself nor others sound." 



LOCOMOTIVITY. 

THE DESIRE OF ACTION AND ABILITY OF CHANGING PLACE WHILE 
PRESERVING IDENTITY. 

The faculty of locomotion manifests itself pliysiognomicalJy by a long 
a7id thin nose. The grey-hound and stag-hound are fine examples of loco- 
Tnotlve construction^ ichile the sloth's nose indicates the opposite extreme and 
the fact is verified by its motion being only a few feet each day. 




Locomotivity smaD. The Sloth. 

1. At the moment of your creation the motional principle was for- 
gotten, hence you are the most dull, inactive, and sluggish composition 
that makes an efi'ort to move from place to place. 

2. Your compeer in sluggishness, the 'sloth, you resemble strongly ; 
necessity alone, being her own law, has the power to rouse your motion, 
and she may often be heard complaining of her weary task. Your 
lieaven is the paradise of immobility. Gcethe the German poet had no 



LOCOMOTIVITY. 



61 



sympathy with you when he wrote : *' Nature knows no pause in pro- 
gress and development, and attaches her curse to all inaction." 




Locomotivity large. The Greyhound. 

3. Few can bear rest better than you ; the aversion to physical labour 
grows upon you apace ; lazy indeed you are, physically all through and 
ever. 

4. In utter inaction you luxuriate; let storms howl, and thunders 
roll, and lightnings flash, but only let you feel that you can remain at 
rest and be happy. 

5. How you rest and sympathize 
with the sultry hot days of July 
when even the mighty forces of na- 
ture are quiescent. Only let me be 
still and luxuriate in perfect repose, 
you exclaim, or rather, peevishly 
entreat. Attilus, the Hun, must 
be considered your most inveterate 
enemy since he exclaimed : * * Better 
to have nothing to do than to be 
doing nothing. " 

6. Your muscular system being 
neither active nor sensitively excit- 
able, you care little for exercise 
unless impelled by circumstances 
demanding action. 

7. Necessity alone wiU impel you 
to energetic exertion ; and though 
not still and impassive any length 
of time, yet sometimes you are as 
peaceful and reposing as the lake 
without a ripple or Diana in a 
midnight cloudless sky. 

As repose and activity are 




Locomotivity large. 
Captain James Cook. 



almost equally congenial to your nature, being neither transitional nor 
stagnant, you can alike enjoy the peripatetic and the quiescent state of 
existence. 



•62 INQUISITIVENESS. 

9. Restlessness being the distinguishing characteristic of your nature, 
you take delight in all the active and athletic pastimes of life, such as, 
walking, skating, sliding, swimming, driving, riding; ever on the move, 
you are always athirst for fresh scenes and excitements. 

10. Your poetic designation is *'a bird of passage." As there is 
scarcely any friction in your muscles, their action is easy and natural 
and thoroughly efficient so that your motion resembles most the even 
flow of the rapid river. 

11. The rapidity and frequency of your motions are ample evidence 
that you possess in an extraordinary degree the impelling power of loco- 
motion. 

12. ISTothing in animal- character- life you resemble so much as a 
bounding flea ; rest or stillness is to you abhorrent and unnatural; your 
pace is fleet as the deer and bounding like the antelope. 

A. To Accelerate Locomotive Power: — Sit and lie less ; be more 
upon your feet ; climb heights, hills, and mountains ; dance, romp, run, 
play, swing, work, keep acting and operating. From these pleasures will 
spring a corresponding increase in your power of locomotion ; never 
allow quiescence or stagnation to steal away the valuable jewel from 
your crown of motion ; ramble, stroll, journey, emigrate ; migrate and 
circumambulate ; be astir early and late with a cheerful spirit and good 
will to all mankind. 

B. To Retard Locomotion : — Find an anchoring place and come to 
anchor, a resting place and settle down; by all means keep perfectly 
still ; let the winds whirple about the leaves and dust, the waters toss 
and tumble their light burthens, the fires disintegrate the vast strata of 
rocks and make the globe tremble from centre to circumference, but do 
you remain still and unmoved as the everlasting hills. In a word avoid 
motion of any kind, and repress all your desires, inclinations or predilec- 
tions to activity. 



INQUISITIYENESS. 

THE ABILITY TO FIND OR OBTAIN IXFORMATIOX — THE QUALITY OF A 
DETECTIVE. 

A long 2^romment nose and thin cheelcs are evidences of an inquiring 
disposition, 

1. You will never peer into key-holes or take much interest in flying 
rumours, or be detected opening the letters of others. 

2. Being quite uninquisitive you pass trifles by without many questions. 

3. Being almost devoid of curiosity you take Uttle interest in the 
afl'airs of others. 

4. Though not too obtrusive, you can both ask questions and candidly 
reply when necessary, being somewhat like a sponge both absorbing 
and exsorbing. 

5. You are not too zealous about unknown things of which you have 
an inkling, nor do you care to pry into the arcana of nature. 

6. Though ever thirsting for new truths you are nevertheless courteous 
in your quest for information. 

7. Ha^-ing a natural love for probing and scrutinizing, you have talent 
and tact for following up a law case or any unknown subject. 



INQUISITIVENESS. 



63 



S. You would stare and wonder in your eager desire for knowledge or 
information, your mind being Socratian in constitution. 

9. Being naturally an investigator, and having curiosity and incjuisi- 
tiveness in full strength, you are always inclined to question others 
closely and keenly. 

10. Apt and adroit in asking questions and delighting to dip into and 
fathom your subject you would make an excellent spy or detective, or be 
well fitted to act on a reconnoitring expedition. 

11. Being always curious and ever prying into matters around you, 
looking over and through subjects of interest will delight you, and make 
you an excellent investigator. 

12. Prying curiosity renders you an inveterate quiz, disagreeable and 
iletestable to others. 





Inquisitiveness large. 
Kiclas August Wilhelm. 



InquisitiTeness small. 
A Kyast Banian man of Surat in India. 



A. To Impeoye your Talent for Inquiry:— Search, trace out, and 
examine every trifle of gossip and news you hear; live in Quizland; visit 
chemical laboratories, watching narrowly the experiments, and then 
earnestly inquire of your friends all the information they can afford on 
the facts you notice; be prjangly inquisitive, inductive, Baconian in 
your method of research and investigation. ** Prove all things, hold 
fast that which is good." 

B. To Restrain the Talent for Inquiry:— Ask no questions; pass 
by as of no interest all rumours ; never lay aside a book or leave your 
business to see Punch and Judy or a dog-fight; and always bear in mind 
that no one likes to be closely quizzed or poked after about their own 
business. 



64 



AMBITIOUSXESS. 



AIMBITIOUSNESS. 

THE DESIRE OF DISTINCTION, OK PRE-EMINENCE. 

Thoroughly defined and well marked features are nature^s evidences of Ol 

keen aim in life, and ivide, grasping, and far reaching ambition. 

1. Always, like Dickens' Mr 
Micawber, you are waiting for 
something to turn up. Like a 
rudderless boat or ship drifting 
down the stream, you are carried 
down life's eddying current with 
almost perfect certainty of being 
a total wreck on the desert shore 
of life. 

2. Your lukewarmness almost 
amounting to disdain of position, 
power, or influence, gives complete 
indifference in you to the attain- 
ment of any worthy achievement. 

3. Not having within j^ou the 
germs of success, your designless 
efforts cannot succeed in garnering 
a harvest of rich promise. Over- 
anxiety will not likely ever destroy 
your rest by night or aimless peace 
by day. You mildly console your- 
self with La Bruyere's decision: 
''The slave has but one master; 
the ambitious man, as many as 
are necessary to contribute to his 
advancement." 

Ambitiousness large. 4. Being unsolicitous about the 

Julius Caesar. great enterprises of life or position 

in the world, you trust in God for the common necessaries, and dream 
on, an aimless believer in chance. How little you can sympathise vrith 
Oliver Cromwell whose advice was: ''Fear God and keep your powder 
dry." 

5. Like the poor timid recruit, who could never venture to open his 
eyes when he fired, many a random shot you make, and yet remain 
destitute of forecasting thought, or have very little ambition. With 
Jeremy Taylor, you feel that ** Ambition is the most troublesome and 
vexatious passion that can afflict the sons of men." 

6. Though you would not decline emolument or preferment when 
they are pressed upon you, still you have no carking or consuming 
longing for office or honour. Raleigh said of such as you: 

"Fain would I climb but that I fear to fall." 
But Queen Bess answered in her own vein, 

" If thy mind fail thee, do not climb at all." 

7. Quietly you value honour and preferment, and yet somehow you 
are unsolicitous of votes or the suffrages of the multitude, being your- 




AMBITIOUSNESS. gg 

self of reliant and self-conscious nature. Your *' chaste strong mind's 
by chaste ambition nursed." 

8. The attainment of superiority and distinction you hicrhlv nrize- 
this IS plainly indicated by your style. - A Vi thin your breal^t as in a 
palace lies waketul ambition."— i^Ve^c/ier. 




Ambitiousness large. 
Napoleon I, 

9. While you are strongly desirous of office and honours, yet nothing 
would induce you to sacrifice your reputation or happiness to that end. 
**The brave and honest thirst of fame your bosom warms." 

10. The inordinate thirst for power and renown which is inbred in 
your very nature, and gnaws your vitals, may some day raise you to dis- 
tinction. Yours is the ambition pointed at by Byron when he says: 

"There is a fire and motion of the soul, 
But, once kindled, quenchless evermore I " 

11. Though generally you delight in true honour and highly prize 
noble fame, still there is great danger that your keen ambition will ruin 
your happiness by defeating the noble efforts of your life. Penn said 
quaintly: ** The tallest trees are most in the power of the winds, and 
ambitious men of the blasts of fortune," and then Shakspeare: 

" Fling away ambition ; 
By that. sin fell the angels: how can man then, 
The image of his Maker, hope to win by't ? " • 

E 



66 



AMBITIOUSNESS. 



12. Ambitious in the fullest and widest sense of the term, like the 
Great Napoleon, the little Corporal of Corsican origin, and aspirant to 
universal dominion, you have an inordinate love of power and superiority. 
Your intuitive aspiration and innate sense of the power to overawe and 




Ambitiousness large. 
A jealous dog. 



/ijrLbitiousness large. 
Horse. 



govern by despotic dictation would rouse the mind of every free-man to 
chain you to a rock and watch you gnaw the strong-linked chain you 
yourself had forged. Your personal ambition renders you the unique foe 
of liberty, and co-laborateur with the Devil. 

"0 cursed ambition— thou devouring bird, 

How dost thou from the field of honesty 

Pick every grain of profit or delight, 

And mock the reaper s toiV— Ha fard. 
Ambition, " Proud crested fiend, the world's worst foe," — BloomHeld. 
A. To Foster, Feed, and Cultivate Ambitiousness : — Eead the 
biographies of Nimrod, Alexander the Great, not forgetting his father 
Philip of Macedon ; of Julius Cc^sar ; of Peter the Great of Russia ; of 
Timur the Tartar; of jSTapoleon I. ; and of his reputed nephew, Napoleon 
III. Then strive to become renowned in some good cause, circumam- 
bulate the city for votes; shake off your listless inappetency as an 
encumbering garment, and feel that your character is just the very 
model for the office to which you aspire; contest earnestly all claims to 



AUTOIIEGEMONY. 



67 



positions of influence; aspire to the high stations in the gift of a nation 
or people; allow the fire of ambition to kindle within you, and let its 
warming influence kindle and intensify your aspirations and utterly con- 
sume any listlessness that may still lurk within your spirit. 

B. To Curb and Restrain Ambitiousness:— Shakspeare says: 
" Ambition's like a circle on the water, 
Which never ceases to enlarge itself, 
Till by broad spreading it disperse to naught." 

Bear in mind that your covetousness of power, position or wealth may 
drag you to an untimely and dishonourable grave; suppress every long- 
ing desire for oflice or position; let the sun of detestation scatter the dew 
of ambition which often gathers around j'^our ardent spirit; be moderate 
in your aims and you may become more happy. Still remember what 
Hume says : ' ' Where ambition can be so happy as to cover its enter- 
prises, even to the person himself, under the appearance of principle, it 
is the most incurable and inflexible of all human passions. " 



AUTOHEGEMOXY. 

THE FACULTY WHICH GIVES A HIGH ESTIMATE OF ONE's OWN ACTIONS 
OR CAPACITIES. 

Carryinrj the head ivell hack, and relatively great length from the point of the 
nose to the lower part of the chin are indications which belong only to those who 
fully appreciate their own merits^ and in many instances overrate themselves. 
Beau Brwnmel, the fop in the reign of George IV. of England, was intensely 
egotistical. Hence we have given his likeness as an illustration of large or exag- 
gerated self-appreciation. Emanuel Kant, the eminent German philosopher , was 
very deficient in self appreciation. 

1. Constantly sensible and 
sensitive on the point of your 
own abasement and humility, 
you are never guilty of sound- 
ing a trumpet before you to 
attract attention. 

2. In the stormy shadow of 
the lofty rocks of your modesty, 
your sterling worth and real 
merits lie unobserved, while 
other more self-confident in- 
dividuals shove you aside and 
stalk on in the highway of life. 

3. Moderately estimating 
your own abilities and merits, 
and being devoid of self-assur- 
ance, you are too ready to 
concede to others more than 
their due. 

4. Being naturally more re- 
tiring than disposed to push 
yourself forward, your humil- 
ity and bashfulness free you 

X n 1 Antoliegemony Jarcre. 

Irom all arrogance and pre- j>^^^ Brummel, a noted fop and courtier 

sumption. of George IV. 




68 



AUTOHEGEMONY. 



5. Coming into contact with others you experience abasement- and 
agitation, which often renders you ill at ease, and yet no one but your- 
self may perceive that you experience this feeling. 

6. Being yourself neither egotistical nor pretentious, though not too 
modest in the presence of others, you very much dislike to observe 
conceit in those you encounter. 

7. Without much dignity 
and not very censorious you , 
nevertheless possess self-confi- 
dence enough to keep you from 
looking sheepish. 

8. Not easily abashed and 
quite self-reliant if an attempt 
should be made to impose upon 
you, victory may inflate you 
a little; still, should you suffer 
defeat you will not be crest- 
fallen. 

9. Possessed of a noble 
pride and feeling quite self- 
reliant and independent, the 
world cannot detrude you. 

10. The implicit confidence 
you repose in your own 
opinions is quite sufficient to 
support you in any emergency 
or controversy. 

11. Your strong self-cen- 

. ^ ^ „ tration united with j^our self- 

Autohegremony small. -. •. n? j u- i, 

Emanuel Kant, a German Metaphysician charity affords you a high 

and Philosopher. estimate of your own abilities, 

12. N'aturally egotistical and excessively arrogant, you imagine that 

every one is staring at you; hence you feel the utmost self-satisfaction, 

and become disgustingly self-opinionated, aping the character of Beau 

Brummel. 

A. To Cultivate Self-Apprectation:— Eely implicitly on your 
own will; yield not so readily to the wishes of others; be always perfectly 
selftsatisfied; give due consideration to every special desire that springs up 
within you; feel and act with more importance; bear yourself in an abun- 
dantly dignified manner during your daily intercourse, so that you may 
command respect; be bold; hold up your head and look like a man; and 
remember that humility is a virtue only when it does not cause you to be 
trodden under-foot. 

B. To Restrain Self-Appreciation :— Be humble; avoid pom- 
posity and egotism; study to correct your own deficiencies; pride yourself 
on what you can do instead of what you are; cultivate suavity and 
humility; and never look down upon those you consider inferiors. 




CLASS IlL 



PROPAGATIVE INCLINATIONS. 

THIS CLASS OF INCLTXATIONS WILL BE FOUND LARGE WHEN THE 
MUSCULAR AND FIBROUS FORM PREDOMINATES. 



TEMPOHINATUKALITIYENESS. 

THE POAVER OF JUDGING OR COMPREHENDING THE TISIE OF THE YEAR, 
THE SEASONS, OR THE REVOLUTIONS OF THE PLANETS. 

The round form of the face and physique bespeak for the individual the 
ability to comprehend andjpi'oduce natural time. 




Temporinaturalitiveness large. 
Bach. 




Temporinaturalitiveness small. 
Callam Bay Indiau. 



1. To yoii (Lays and years pass like dreams — once here now gone. 

2. Irregular in the time of your movements, you are always belated, 
and tlien go hop, skip, and jump. You are as Lord Wilmington said of 
the Duke of Newcastle when he was prime minister: *' He loses half an 
hour every mornincj and runs after it during all the day without being 
able to overtake it." 



70 TEMPORINATURALITIVENESS. 

3. From your organization arise tardiness and unpunctuality. You 
** take no note of time but from its loss." 

4. Hours being of little moment to you Time becomes your master, 
and from neglecting his rapid but stealthy movement you are liable to 
encroach upon others' time. Take to heart what Mrs Sigourney has said 
of such constitutions as yours; **Who ever looked upon his vanished 
hours — recalled his slighted years — stamped them with wisdom — or 
effaced from Heaven's record the fearful blot of wasted time ? " 

5. Prochronism and procrastination are failings of yours ; hence, being 
unable to tell the day of the week, the month, or the year, you are almost 
certain to misdate your letters. Lavater says of such characters as yours: 
"You prorogue the honesty of to-day till to-morrow, and will probably 
prorogue your to-morrows to eternity." 

6. Though you are fairly accurate as to time, you are not very skilful 
in chronometry. -Seasons, and circumstances which occur in connection 
with particular epochs or great natural phenomena, you are fairly accu- 
rate in, though not an expert. You sometimes must feel the truth that 
Longfellow has so beautifully expressed: — 

" The leaves of memory seem to make 
A mournful rustling in the dark." 

7. Though others may differ from you in opinion, yet it seems to your- 
self *'much of a muchness," whether you rise at ten or eleven in the 
morning. With Sterne you say: " Rest unto my soul! 'tis all I want — 
the end of all my wishes and pursuits." 

8. With fair expertness you can determine solar or astronomical time; 
still, when hurried, you are quick and unnatural. 

9. You are one of the rare specimens of mental power who appreciate 
absolute and relative time without training or education. 

10. To be able to keep correct time, you need no teaching, naturally 
possessing this faculty in an eminent degree. 

11. Often you make happy hits in judging when events will happen, 
being quite an expert in estimating natural time. 

12. No one is a better judge of the time of day than you ; and you can 
remember accurately the year and day on which an event occurred, and 
yet you can scarcely remember the hour. 

A. To Cultivate the Aptitude for Appreciating Natural Time:— 
Watch the glittering stars, mild moon, and peerless sun, and try to 
estimate their motions, distances, and duration; make a note of the time 
you saw comets in the sky, meteors shooting, aurora borealis, and every 
other display of the endless and wonderful phenomena in the mighty, 
eloquent, and majestic drama of nature. 

B. To Restrain the Tendencv to Appreciate Natural Time: — 
Never engage in a vocation in which you will have regular recurrence of 
duty; trust to chance and uncertainty as to w^hen incidents may transpire; 
don't heed the quarters of the moon; notice not the beating of your pulse ; 
antedate one letter and postdate the next; be aoristic as to the time of 
events of natural occurrence. Try to appreciate Seneca when he says: 
** The greatest loss of time is delay and expectation which depends upon 
the future. Let go the present which is in our power and look forward 
to the future which depends upon chance— let go certainty for uncer- 
tainty. " 



PHYSIOVALOROSITY. 



71 



PHYSIOVALOROSITY. 

MATERIAL AND CORPORILIL COURAGE; RESISTANCE TO EVERY SPECIES OF 
PHYSICAL FORCE. 

The icicle nostril, short neck, large thorax, and eyes set directly in fronts 
instead of outside of the head, are indubitable indications of physical 
courage; while timidity is physiognomically recogniseable by a long slim 
neck; large eyes set on the sides of the head rather than in front ; andnarroio 
long ears. The rabbit and giraffe are ine examples of timidity. 




TO, T, Pliysiovalorosity large Physiovalorosity small 

John Broughton, a base pugilist oi England. Joseph Justus Scalliger, who filled the 

cbair of Belles Lettres in the Univer- 
sity of Leyden. 

1. Scarcely knowing wiietiier your soul is your own or the ghost of 
some one else, the most trivial noise, the falling of a leaf, or breaking of 
a twig as you pass through a forest will startle you. Cowardice and in- 
efficiency sum up your physical characteristics. 

2. Having an innate love of peace you prefer being stigmatized as a 
coward to lowering yourself by pugilistic encounters. Apprehensive 
even of shadows, and fearfully full of misgivings, you would quake and 
tremble at a sudden noise or unexpected form. 

3. Full of trepidation, consternation, and dismay, your nervousness 
and inquietude make you miserable. To you it seems foolish for human 
beings to adjust their disputes and differences on a low plane like the 
lower animals. 



72 



PHYSIOVALOROSmr. 



4. Being of a gentle, mild, and inoffensive disposition, and not very 
courageous when brute force is required, you would be ill-adapted for the 
exigencies of the tented Held or onset of battle. So timorous you are 
that you become a false alarmist, being easily terrified by goblin stories 
and scarecrows. 

5. Being easily alarmed, you are naturally chicken-hearted and un- 
warlike, and would scarcely lift a hand to defend yourself. Much rather 
would you cry for your big brother to help you. Although you are not 
likely to assault another, being naturally gentle and conciliatory, never- 
theless if provoked or insulted you would be cross and nervous. 





Physio valorosity large. 
Lion. 



Physiovalorosity small. 
Giraffe. 



6. Neither excessive cowardice nor great courage belong to your 
character ; the medium entitles you, however, to neither the charge of 
effeminacy, nor fearlessness of startling adventures. JSTaturally you love 
to be at peace, yet you will battle your way manfully, and struggle with 
life's circumstances when it is necessary. 

7. Though you may shrink and quail when under severe trials, yet 
you entertain slight ideas of courage. Not believing it sufficiently digni- 
fied to put yourself on a level with the brute creation, it is rare for you 
to a have a difficulty that leads to blows. This arises, however, from no 
lack of courage. 

8. Fortitude seems to be instilled into your character by a fair amount 
of fearlessness. If necessary, you are sufficiently gallant to attack, or 



PHYSIOVALOROSITY. 73 

act in defence, but still you do not deem it requisite to maintain a high 
sense of honour by physical strength. 

9. Having a natural aversion to shrink from personal dijfficulties, you 
will readily rebuff all indignities if you are in the mood. One of the 
last to shiver at your own shadow you could be brave, gallant, and dar- 
ing should circumstances demand j^our prowess. 

10. Not being easily terrified by trifles, you could confront dangers 
and be audacious in defence or attack. Hardy and venturous by nature, 
your valour would not fail you in war, nor your bravery in single 
combat. 

11. More of the lion than of the hare being in your constitution, you 
will naturally delight in fortitude as much as you detest timidity. Even 
the insinuation that you would shun or avoid physical encounters would 
be a disgrace put upon you. In riots and to^vn brawls, you would be 
well calculated to be a leader and abettor, but your fine physical powers 
are capable of figuring in nobler performances than these. 

12. In nature and physical constitution you most resemble the bull- 
dog ; hence you are a brutal pugilist, and revel in accounts of war, per- 
sonal combats, and rows of all kinds. Brimful of courage, you instinct- 
ively abhor the timorous and skittish soul that locks its closet door with 
itself inside when the burglar enters the house, or ensconces itself in the 
cellar when the enemy is at the gate. 

A. To Cultivate Physical Courage: — Put on the bearing of fearless- 
ness and intrepidity; meet trouble unflinchingly; eat meat, and bear up 
against fear; never show the white feather, but turn and face danger and 
assume the defiant. Associate with the roughs of large cities ; attend 
bull and cock-fights, and every row you can come within reach of; read 
the biographies of Joan of Arc and Lady Yerulana Gracilia, and try to 
follow their examples; peruse the stories of personal encounter among 
the ancients; be present at athletic games and pugilistic arenas; enter 
the army and show yourself valorous; eat largely of pork, driok ardent 
spirits, and in due time you will feel as courageous as a hen in defence 
of her brood, a bull-dog or a bear robbed of her whelps, or an hungered 
tiger, but with this human result, that your features, as a consequence 
of this course of training, will likely become hideous. 

B. To Restrain Physical Courage : — Flee from war and opposi- 
tion of every kind; woo the peaceful; avoid pork and all other kinds of 
gross food as well as every species of ardent spirits, shun all the associa- 
tions of the quarrelsome; discard the absurd and erroneous notion that 
it is honourable to fight; and remember that persons of high culture 
avoid physical combat as they would a mad dog or the plague. Hearing 
a strange noise, run and never wait to learn the cause; associate with 
cowards and old women and listen to their tales repeated, untd. cowards 
become in your estimation more famous and worthy of renown than 
courageous men; eat no meat and avoid the places where courage is 
requisite, specially keeping at a respectful distance from the brave and 
undaunted. 



74 SOPHISTICALXESS. 

SOPHISTICALXESS. 

THE INCLINATION TO BE FALLACIOUSLY SUBTLE AND UNSOUND. 

Sophistry shadows itself forth on the facial lineaments hy giving tluem a 
smooth and round e^rpression. 

1. Long since, no doubt, you have learned it is an eas}^ thing to be 
mistaken; hence you never use satire or boasting, and most likely you 
will avoid invective. 

2. Heartily detesting false colourings and artful dodging, you will 
neither wince the truth nor meddle in the affairs of others. 

3. "When completely beaten in argument, you are willing to submit. 

4. Being averse to evasion, and liking straightforwardness, you 
naturally scout sophistry and chicanery when resorted to for a mean 
purpose. Vile practices cannot be traced to you. 

5> You dislike the common shifts and resorts to which many have 
recourse while occupying positions of trust or when the lowering storms 
of adversity test them. 

6. Knowing and caring very little about the shifting undercurrents of 
character, you may employ artifice to escape censure or the aims of 
argument, yet, according to your own manner of thinking, you would not 
do this unless you felt it to be honourable. 

7. The gabble of the goose will not betray your tongue into garrulous- 
ness, though you are inclined to be sarcastic and ready for most exigencies; 
still you court not that which tries the soul of man. 

8. You have an instinctive aversion to seK-condemnatory acknowledg- 
ments; still you will not bemean yourself by fox cunning for the purpose 
of accomplishing a mean trick. 

9. A useful member of society if in the proper position; hard to comer, 
and instmctivelj^ dishking to acknowledge a mistake, you would make a 
good detective to bring rogues from their lurking places. 

10. Xever fearing emergencies, feeling confident of being able to meet 
them, you manage to keep your head above water, and are capable of 
making many shifts to avoid failure. Your ironical capacity gets you 
thi'ough many difiiculties, by keeping sharp customers in awe. 

11. Extremely cute, it is hard for you to be honest, as you are brimful 
of intrigue; hence j'our life is poorly regulated. 

12. Abundant in your resources, you are prolific in ways and means 
for accomplishing your projects and designs; hence you are liable to 
make mischief. As a village attorney you would set all the inhabitants 
by the ears. 

A. To Cultivate Sophistry: — Xever allow yourself to be thwarted 
in your designs; make an effort to be more self-sufiicient by placing 
yourself in unfavourable situations and then meeting them boldly, shift- 
ing, foxing, and dodging about until your object is accomplished. Don't 
give up the pursuit of your game because you have lost the scent; cross 
the stream and like the blood-hound, keep trying until you come upon 
the scent again, and set the world at defiance. '" Never say die." 

B. To Restrain the Sophistical Propensity :— Hold your tongue, 
if it makes mischief; say and feel you are beaten; never undermine 
the character of another; and bridle your tongue knowing that it is 
an unruly beast 



PLAYFULNESS. 7S 



PLAYFULNESS. 



THE ABILITY THAT GIVES, APPPwECIATES, AND ENJOYS LIVELY KECREATIONS 
AND EXERCISES FOR THE SAKE OF AMUSEMENT. 

Fulness m the centre of the forehead, face, cmcl every hone of the v:hok 
frame, indicates a idaij fid nature. 







Playf Illness large. 

1. Having a horror and detestation of being tantalised, you will 
never tease or pester another, nor can you tolerate those who harass 
others. 

2. Glumness and cold dignified reserve so largely characterise your 
demure nature, that you can neither enjoy nor appreciate the playfulness 
of youthful beings. 

3. Soberness and solemnity pervade your disposition to such an extent 
that they have smothered aU sprightliness, and rendered your days of 
frolic and fun almost nothing, 

4. Occasionally, you are somewhat sportive and frisky, but your 
sportive and jubilant moods are brief, and seem to leave you in an uneasy 
state. 

5. The gambols of lambs, playfulness of kittens, and sportiveness of 
children you delight to see, though you cannot participate in their 
diversions. 

6. Troublesome and teasing children may not harass you, yet you are 
fond of seeing their recreations and knowing that they are happy in their 
pastimes. 

1. Though you will never allow your deportment to descend to tan- 
talization, yet you are quite playful and frolicksome. 

8. Should circumstances prove favourable you might engage much of 
your attention and spend some of your time in games and sportive 
amusements. 

9. Occasionally you may feel inclined to run, hop, jump, and dance. 



76 PHILOMONOTOPICALNESS. 

but age will impair these inclinations and cause demureness to occupy 
their place. 

10. Jocularity and animation will exhilarate your character and give 
you a relish for levity and recreation. 

11. To torment and irritate others seems to afford you much pleasure; 
and you are fraught with playfulness and pranks to such a degree that 
you are become a distressing tease. 

12. A perfect tantaliser, you use every means to vex and mortify 
your most intimate friends. You closely resemble those who condemned" 
Tantalus, the Phrygian King, to stand up to the chin in water with a 
tree of fair fruit over his head, both of which, as he attempted to satiate 
his hunger and allay his thirst, fled from his approach. — Fabulous History, 

A. To Cultivate Playfulness : — Tease, tickle, pester, push and 
pull others; catch the cat by its caudal appendage; stir up the monkeys 
with a sharp stick; put hot coals on the turtle's back; rub the dog's ears; 
join in the children's sport, and become as nimble and playful as a 
kitten or a squirrel; jump, run, joke, laugh, and bear in mind that you 
are too dignified and stifip and need limbering into mellow playfulness. 

B. To Restrain Playfulness: — Be glum, sedate and dignified; for- 
bear to join in the gleeful romps and amusements of children; keep no 
kittens, dogs, squirrels, lambs, or colts; live every hour of life as if in 
earnest; no longer poke sticks at others; keep your fingers to yourself; 
remember that your teasing nature is in excess and needs to be re- 
strained* 



PHILOMONOTOPICALNESS. 

THE AFFECTION FOR ONE PLACE, OR, HABIT OF BECOMING ATTACHED TO 
ONE SITUATION OR LOCALITY. 

Vertical wrinUes in the forehead above the nose, and no oblique curved 
wrinJcles starting near the top of the nose, or in the above lorinhles and curv- 
ing outioards and upicards over each eye, with full round cheeks, indicate 
that you may feel assured that such indviduals are inclined to have a homey 
with the desire to remain in it, if possible. 

1. The intense desire for change renders you unable to locate yourself; 
hence you are fond of rambling and become cosmopolitan in your habits 
and feelings. At last you say and feel wdth Lord Byron : 

"To the mind 
Which is itself, no changes bring surprise." 

2. To tarry in one place long and remain quiescent would prove dis- 
tasteful to you, but you so thoroughly enjoy roaming that you feel at 
home in any latitude, zone, or country. You *'run after felicity like 
an absent-minded man hunting for his hat while it is on his head or in his 
hand," as Steele words it. Your facility of disposition needs but little 
aid from philosophy. 

3. Your life thus far having been very changeable you may have 
become, through association, attached to things and friends, though not 
to place or home. 

4. Of an itinerant disposition you manifest restlessness at the home- 



PHI LOMONOTOPIC ALNESS, 77 

stead ; and it is almost impossible for you to stand any length of time in 
one position. You agree with Wynne that, — 

" The same stale viands served up o'er and o'er 
The stomach nauseates." 

5. You have a fair desire to become permanent in a fixed situation or 
residence, yet you can leave the old domicile without regret, and remain 
away a long time if necessary. 

6. Harmoniously developed and evenly balanced in this habit, you 
can ramble or remain with equal ease whenever it becomes necessary. 

7. Entitled fairly to the name of settler, denizen or inhabitant, you 
can well enjoy a place of resort which might be considered your home- 
stall. 

8. When returning to the fatherland after long absence the very 
essence of your soul seems to leap afresh into a new era of life rein- 
vigorated. 

9. The dearest land on earth to you is the land of your nativity. 
Your desire is for a local habitation and to be resident in cot, house, 
castle, or tabernacle. As Washington Irving beautifully expresses it: — 
** Home to you is the paternal hearth, that rallying place of the affec- 
tions.*' 

10. You can readily become located and settled in any new situation, 
and having once had a settled abode it is hard to commence travelling 
again. *'To be happy at home is the ultimate result of all ambition; 
the end to which every enterprise and labour tends, and of which every 
desire prompts the prosecution." Thus writes Samuel Johnson, and 
thus you feel. 

11. The intense warmth you manifest in your love of home would 
indicate in you a strong aversion to migration. 

12. Such is your intense love of home that your desire would be never 
to leave it for a day. Heartily you can say with Montgomery: 

" There is a land of every land the pride, 
Beloved by heaven o'er all the earth beside. 
Where shall that land, that spot of earth be found ? 
Art thou a man ? a patriot ? look around 
Oh, thou shalt find, howe'er thy footsteps roam, 
That land thy country, and that spot thy home I " 

A. To Cultivate Locative Habits: — Avoid rambling ; make your 
home, however humble or exalted, as comfortable and attractive as 
possible. In short, make it your world. In this respect imitate the 
Greenlanders, who never leave their native land unless compelled to do 
so. Cowper has it thus : — 

*' This fond attachment to the well-known place 
Whence first we started into life's long race, 
Maintains its hold with such unfailing sway, 
We feel it e'en in age and at our latest day," 

B. To Eesteain Locative Propensities: — Avoid the selfish feeling 
of thinking your hermitage so much superior to the abode of others. 
If possible, travel, become a cosmopolite, notice critically the faults 
of your own country, and try to appreciate more the beauties of other 
lands. *' Be thine own palace, or the world's thy jail," says Donne, 
when comparing the rambler with his knapsack on his back to the snail 
with its house (or shell) on its back. 



78 INTEKMUTATIVENESS. 

INTEEMUTATIVEXESS. 

THE aVPACITY OF ClIAKGING OR PLACING ONE THING IN LIEU OF ANOTHER. 

Intermutativeness, ivhicli is the ability to put one thing or person in 
the place of another, may he discovered by a general fulness in the centre of 
the face, from the hair to the centre of the chin inclusive, 

1. Fixed, stagnant, inconvertible, self-confirmed, stereotyped, you 
cannot transpose or adapt yourself in the smallest trifle. 

2. So strongly you enjoy intransmutability that you cannot tolerate 
swapping or exchanging. 

3. Though your nature is to have things settled and stationary, yet 
you can with reluctance vary and modify. 

4. Being substantially disinclined, you have an aversion to substitute 
or be substituted. 

5. Though generally averse to putting one thing in lieu of another, 
yet you can supersede or take the place of another. 

6. Though capable of substituting bank notes for gold or silver, or 
putting one clerk or official in the place of another, yet you feel little 
interest in so doing. Your mind is well balanced in this respect. 

7. You love to supersede or supplant by the intermutation of things. 

8. Able to make shifts, you have the power of representation and can 
find substitutes for whatever you need. 

9. Having a natural love of enallage, you are capable of substituting 
in the mental or material world. 

10. Having an aptitude for metaphorical representation, you would 
often yield your place to others. You could conveniently use a pencil if 
you break your pen. 

11. Having the power of exchanging one thing for another widely 
different, without difficulty, you are ready to barter and commute. 

12. Means and appliances for doing what you wish are ever at your 
command; hence you are full of proxy, plastic and variable. 

A. How TO Increase the Faculty of Substitution: — Bar out allin- 
variableness; frequently change; study and use metaphor; let metonomy 
and synecdoche play a part in the acts of your life; if you have not a 
match at hand to light the gas, take a roll of paper or a splinter and obtain 
fire wherever it is most convenient; look over your manuscript, crossing 
out and interlining; be willing to improve by accepting a more reasonable 
doctrine in place of your former belief or opinions. 

B. Hov/ TO Minify the Faculty of Substitution:— Cast aside all 
reciprocation; never give place to another or supersede him; avoid inter- 
change and the subditions; wear your old clothes as long as possible; never 
swap or exchange horses; love one and that one only; retain your servants 
and employes as long as they are dutiful and command your confidence. 



TONIRECEPTIONALITY. 



79 



TONIRECEPTIONALITY. 

THE ABILITY OF PwECEIVING AXD APPRECIATING TONE, OR SOUND. 

The round ear U'Jilch stnnds well foricard and outward from the head 
Is tcell adapted to catch (he fine or coarse sounds and convey the wave 
motions to the tympanum of the ear, and especially musical sounds. An 
ear lying fiat on the side of the head, or angular or p)ointed in form is not 
adapted to receive and judge musical tones. 




Tonireceptionality large. Tonireceptionality small. 

Tamberlik, the highest tenor singel.- in the world, J. H. Newman, D.D. 

1. Almost Po musical idiot, no melodious sounds bask softly on the 
sunny side of your spirit ; no tinkling of cymbals or plaintive airs of the 
flute afford glory and delight to your unmusical nature. 

2. *' God save the Queen" and ** Yankee Doodle" are about the same 
tune to you. 

3. It is very difficult for you to comprehend the fine bearing of one 
tone upon another, and hence you are quite incapable of entering into 
the musical world with intelligence. 

4. Your capacity for discerning fine musical tones is deficient, and you 
must feel that your ear was never formed for music. Perhaps you can 
more fullj^ appreciate the bustle and buzz of business, the hammering, 
thumping and hum of mechanical industries. Your ear may appreciate 
** The Harmonious Blacksmith." 

5. Lacking in the soul for music and hence in the joys arising from 
harmony, those fine and tender modulations and waftings of air heard in 
melodies are too etherial to stir your heavy nature or cause your heart to 
beat responsively. 

6. You enjoy melody but appreciate heavy music better than light. 
The soft low mellow tones of the human voice steal through your ears 
and bury themselves in your heart, yet you give them little'heed. 



80 



a-ONIRECEPTIONALITY. 



7. Rhythm you appreciate well and detect the slightest discord. 
Intonations of voice, the rustling of the aspen and poplar, the hushing 
murmuring of wind-shaken reeds, the sighing of the zephyr through the 
forest, and the splashing of the ocean waves when no wind moves them, 
your ear catches, and your spirit drinks deep of their music. 

8. You may recognize and learn tunes well by note, but your ability to 
perform on an instrument will depend entirely upon practice. 




Tonireceptionality small. Tonireceptionality large. 

The unmusical ear of the ass. The ear of Adeline Patti, f ormec? 

to receive tones of a round and 
musical nature. 

9. Naturally you love concord and can readily appreciate tone. The 
least dissonance or jar grates upon your ear. Good music j^ou thoroughly 
appreciate. 

10. The melodies of song-birds have power to arouse your feelings and 
elevate your aspirations. Hence you are attentive to the voices of animals, 
as they most wonderfully accentuate and modulate them to express their 
feelings; and also every tone of the human voice catches your ear and 
indicates an immense amount of character though you may not see the 
speaker. 

11. In spite of your controlling reason, music quiets or rouses your 
passions; hence you would like to set your laws, prayers, and lofty 
aspirations to music as did the ancients. 

12. You have the very best musical judgment, hence your criticisms 
must prove invaluable to the aspiring composer or performer. 

A, To Cultivate and Improve the Power of Eeception of Tone: — 
Listen mosb attentively to the soft airy notes of the violin, and allow 
your soul to enjoy and feast upon good music at least once a day. If 



TONIRECEPTION A LITY. 



81 



favoured with an opportunity listen to the best musicians of the dav 
such as Jenny Lind, Miss Eussell, Tamberlik, Sims Keeves, Parepa 
Rosa, Santley, Cummings, Karl, Canissa, Adeline Patti, and other living 
and soul-stirring celebrities m the musical world. Attend eood musical 
concerts and there allow your soul to feast to satiety on ineffable sounds 
until pleasing reveries waft you away to spiritual recollections which 
charm while they ennoble. 




Tonireceptionality large. 
The ear of Miss Flora S. Johnson, who at 
the age of five years could learn difficult 
tunes by once hearing them. 



Tonireceptionality small. 

The ear of a man who was unable to 

distinguish tunes. 



B. To Restrain Receptivity of Tone: — Avoid the soul- stirring strains 
of Pagannini, Ole Bull, and Jenny Lind; don't sing, but direct your mind 
into channels of usefulness rather than pleasure; remember that music has 
become an injurious passion in your nature, and will probably draw you 
down and debase your passional mind, while it entices you to misbehave^ 



S2 



CONCEALATIVENESS. 



COXCEALATIYENESS. 

THE INCLINATION TO HIDE OR WITHHOLD THE KNOWLEDGE OF THINGS OR 
THOUGHTS— THE INSTINCT NOT TO TELL THE MOUSE THAT THE CAT IS 
WATCHING UNTIL THE MOUSE IS CAUGHT. 

Secretiveness may he hioion hy thin closely compressed lips, holloiced 
and flexed hands, arched or cat-shaped foot, closing of the eyes, <tc. The 
principle of this faculty is to hold on, its action affects all the flexor muscles of 
the organization. It may he seen largely developed in the feline species loith 
the round face, and small in the goose or ox-foot. Flat feet are indicative 
of small secretiveness. Other signs of this faculty there are — such as arch- 
ness of look, and a peculiar shy and- side-long glance of the eyes. 

For the principles of secretiveness and those of other faculties, have the 
goodness to consult my large work on ** Nature's Revelations of 
Character." 





Concealativeness small. 

E. F. Simms, father of the author of 

this book. 



Concealativeness very large. 
Miss Stuart, of Portland, OregoiL 



1. Eelaxed and communicative, and noisy when excited, you are 
open-mouthed, and divulge all that you know, and too often appending 
or interlarding something that nobody knows. 

2. Incapable of assuming a fictitious character, being naturally plain, 
sincere, and straightforward, your distinguishing traits are sincerity, 
innocence and want of restraint. 

3. Naturally a gossip and a quid-nunc, you take delight in hearing 
and retailing every item of news, and keep nothing in reserve. Wishing 



COXCEALATIVENESS. 



to give full and immediate account of whatever you come to know, yours 
is the character to make a good reporter or penny-a-liner for the press. 

4. Being sincere, plain, and straightforward, and like a Moor; caring 
little for a secret, you can never successfully aspire to the tact and 
character of Hannibal, Maximus, or Napoleon. 




CciiC3alativeness small. 



Concealativeness large. 




Foot of the Cat. 
Secretiveness large. 




Foot of the Goose. 
Secretiveness small. 



5. Your unvarnished and transparent nature is easily penetrated by 
those of keen perception, as your entire physique and physiognomy are 
pregnant with meaning. 



84 V CONCEALATIVEXESS. 

6. Having a natural love of transparency of character and frankness 
of deportment, you cannot appreciate those who are secretive and 
ambiguous. 

7. Sometimes you are quite communicative, then rather dark and 
impenetrable, but evidently full of meaning. 

8. The happy balance of this faculty in you will screen many blunders 
and furnish a bar to close the door of virtue against vice. 

9. The principle embodied in the following lines from Shakspeare 
apply to you : — 

" She never told her love ; 
But let concealmeut like a "worin i' th' bud 
Feed on her damask cheek. 
She pined in thought, 
And sat like patience ou a monument 
Smiling at grief." 

10. Your power of keeping a secret is so well known to your friends 
that no one doubts it; and they well know also that you have a good 
share of policy, but dislike to betray a friend. 

11. Possessing a strong power of concealment, it is difficult to fathom 
you, as you would not commit yourself, while you like to look into the 
hearts of those you meet, but still prevent them from peering into yours. 
You need not be astonished if some fear to trust you because they 
cannot understand you. 

12. Your ruling passion being deceit, you try to disguise your real 
sentiments and purposes by dissimulation ; you have abundance of tact 
and sly, stealthy, deceitful intriguing; crooked in policy, you are dis- 
posed to mislead; in these respects you stroiTgly resemble, in character 
of mind, Louis XI. of France; Henry VII. of England; Ferdinand Y. of 
Spain; and Cardinal Talleyrand. 

A. To Cultivate Secretiveness : — Don't carry your heart in your 
hand; talk and laugh low; keep your thoughts to yourself ; be politic; 
take heed to the words of the poet: *'How little do they know what is, 
who frame their hasty judgment upon that which seems;" hear atten- 
tively what Lavater says: ** Trust not him with your secrets who, when 
left alone in your room, turns over your papers;" and finally when you 
lock a secret in your own breast, be sure you conceal the key from 
every one. 

B. To Restrain Secretiveness : — Appear only what you are; never 
equivocate; constantly blab out what you know; never mislead others; 
and in whatever you say or do, be sincere. Lay to heart Lavater's 
words: *' The more honesty a man has the less he affects the air of a 
saint. The affectation of sanctity is a blotch on the face of piety." 



ECONOMOSITY. S5 



ECONOMOSITY. 

THE FACULTY OF ECONOMICAL MANAGEMENT. 

TJie broad, square, full face, like Franklin's, is the physiognomical 
premonstration of economy. 

1. Being open-hearted and generous to a fault, your purse is ever 
open, and as you handle it unsparingly its sujDply is liable to be 
exhausted. 

2. Disposed to spend your means freely, princely and munificent 
company and bounteous living would accord well with your tastes. 
Prodigality and profuseness mark your course of life. 

3. Being quite too free and unsparing of the substance of this world, 
you are compelled to live from hand to mouth, and are negligent with 
regard to future needs. 

4. Without avariciousness or parsimony you are nevertheless fairly 
careful of your means. 

5. You may try to retain what you get, yet you are not specially 
marked in this respect. 

6. Prodigality or stinginess seem to you alike unnecessary, as you 
neither covet nor squander; nor will you waste foolishly or grudge your 
necessary outlay. 

7. Being saving but not miserly, you will evince fair ability in 
planning, scheming, or forecasting in regard to business, money, or the 
necessaries of life; and you will endeavour to store up sufficient to meet 
your coming wants. 

8. Chary of your money, you try to retain what you get. but can use 
it in some necessary or thrifty investment. 

9. Being frugal and parsimonious with your income retrenchment 
will likely protect you from want. 

10. Naturally you dislike to see things going to waste, and it is long 
since you practically learned the maxim: *' A penny saved is worth two 
earned." 

11. Saving and careful in your expenses, you keep all you get, gather 
up the fragments, and you don't forget to take care of the scraps. 

12. You are a valuable member in a family as nothing can escape 
your notice as to every scrap of anything useable being carefully put to 
the most economic purpose, besides being keenly aware as to what things 
can be used to the best advantage. 

A. To Cultivate Economy:— Become more *' close-fisted;" save the 
driblets; practise systematic frugality; and never allow your generosity 
or magnanimity to run away with your purse. 

B. To PvESTRAiN Frugal Propensities: — Learn that liberality in 
doing good has made many a one reputable . and while so doing has 
raised that soul to sublime greatness; only think that by holding a 
sixpence sufficiently near the eye you can hide a shilling a little further 
away, and perchance the pound; share with others; be generous as well 
as just; and imitate Shakspeare's character: — 

"For his bounty 
There was no winter in't ; an autumn 'twas 
That grew the more by reaping." 



CURVATIVENESS. 



CUEVATIVENESS. 



THE CAPACITY OF BEING ABLE TO APPRECIATE AND JUDGE OF THE 
BEAUTIES AND QUALITIES OF CURVES. 

Relative tvidtJi between the eyes, rounding face, limbs, ears, nose and head, 
are indicatioiis of the faculty of curvature. 





Curvativeness large. Curvativeness small. 

Miss Harriet C. Hosmer, the famous sculptress. Jim, a Piute Indian of Utah Ter. 





CurYatiyeness large. 



riirvativenoss small. 



CURVATIVENESS. 8T 

1. Being extremely deficient in your appreciation of the line of beauty, 
you have much difficulty in remembering in detail the aspects and pic- 
turesque appearances of the beautiful and ever-changing views, vistas, 
and elevations of shrubs, trees, rocks, hillocks, bogs, and lakes ; they 
fail to leave upon you any due impression of their wavy outline and 
general undulating peace-inspiring beauty. 

2. As a guide you should scarcely be trusted as you are apt to forget 
the animals you once petted, and look into the face of old acquaintances 
as if you had never seen them before. 

3. Your memory of faces is not retentive; and it is quite possible that 
old acquaintances and even friends may pass you without your recogni- 
tion. 

4. Scarcely noticing outlines for any practical purpose, you need not 
attempt drawing, and it is scarcely probable that you can even spell. 

5. Having a slight weakness in appreciating the beauty of curves 
makes you rather incline to admire objects with straight outlines and 
smooth flat sides. 

6. Though beautiful and well denned outlines afford you much 
pleasure, you would, nevertheless, fail in representing them, not being 
strong in curvature. 

7. You are well adjusted in the degree in which you possess this 
faculty. 

8. In recollecting faces, you possess ordinary ability, and in viewing a 
landscape the objects of interest are well impressed upon your mind. 

9. Discerning and recollecting the outlines of objects with ordinary 
ability, you can find your course without difficulty after having once 
explored the route. 

10. Such is your talent for recollecting forms that you will scarcely 
ever forget the face you have once seen. In this respect, you resemble 
George III. of England, Lafayette, and old Hayes, a I^ew York detec- 
tive, who were all celebrated for their inability to forget the face or 
form or name even of any one to whom they were ever introduced. 

11. Having a wonderful eye for a curve or circle, you can, from 
memory even, draw them accurately, and can recollect all the bends, 
curves, and irregular lines of paths, rivers, and roads you have found in 
your rambles or travels. 

12. You would pre-eminently excel as an artist since you can never 
forget a feature, route, object, or face you have once seen. The features 
and physique of any one on whom your eye rests for a moment are fixed 
in your mind with the accuracy of the photographer's camera. 

A. To Cultivate and Intensify the Appreciation" op Curva- 
TURE : — Accurately and carefully observe the outline of every object 
that comes within your notice; outline in pencil or etch any object or 
face you consider remarkable; and practice stenographic writing. This 
organ was very large in Cuvier, and Thomas Allen, and is usually large 
in portrait and landscape painters, such as Sir Joshua Reynolds, Sir Wm. 
Allen, Belisario Corenzio, Angelico, Peter de Laer, Louis Lagurrie, Theo- 
dore van Thulden, Leonardo da Vinci, Francisco Zurbaran, AUesandro 
Allori, Bernadetto Lutti, George Morland, Michael Angelo, Raphael, 
Titian, Hudson, and Van Dyck. The last was the most eminent of all 
portrait painters in modern times, **His pencil speaks the tongue of 
every land." — Dryden. 



88 



ACCUMULATIVENESS. 



B. To Restrain the Love and Appreciation of Curvature : — 
Refrain from drawing, sculpturing, or modelling, and from tracing pat- 
terns; do not visit galleries or study animals in which the curve of 
beauty abounds; study inorganic matter more and organic feodiCG lessj 
work at some mechanical trade and thus free yourself from an inordinate 
passion for the plastic arts. 



ACCU]\IULATIVEXESS. 
the intuitive tendency or disposition to acquire. 
Whenever the /ace is rather broad in the centre and rather long icith a 
prominent nose, the individual iclll have the capacity, if icell used, to 
accumxdate. 




Accumulativeness large. 
Commodore Vanderbilt. 



Accumulativeness small. 
A squanderer. 



1. Lacking enterprise, industry, and thrift, you possess a poor and 
weak capacitv for business. 

2. Caring little for money and being a very indifferent financier, yoM 
need not expect ever to become wealthy, as you possess very poor 
abilities for business. 

3. So easily are you thwarted in your efforts to accumulate, that it 
seems to you to require an immense amount of labour to gain riches, yet 
you may gather much information and valuable ideas. 

4 Wanting in readiness to perceive opportunities for speculation and 
good investment, you are not very prudent in collecting riches; hence 



ACCUMULATIVENESS. 89 

naturally enough you often wonder how it is that such men as the 
Rothschilds, Astor, Peabody, Dillon, Morrison, and Stewart have been 
able to amass such enormous fortunes. 

5. Being rather of an easy-going nature, worldly desires neither prey 
upon your vitals nor conquer them; hence the strivings of your life will 
neither disturb your neighbours nor much discommode yourself. 

6. Not being excessively anxious about anything, you manifest no 
great anxiety about what you have, and still less about what you may 



7. Though you are not the best at acquiring or procuring, yet you 
closely calculate the chances as to whether your speculations shall prove 
a losing or a winning game. 

8. Though you are liberal in expenditure, you have a desire to 
accumulate more than you spend, so that you may have a good balance 
on the right side at the end of the year. 

9. Because you accumulate property easily you have a disposition to 
spend it freely, if not lavishly, still you have a laudable desire of gain 
and generally have abundance. 

10. The fundamental idea with you in devising all your plans, is, will 
they prove profitable and advantageous; hence profits and credit are 
always resulting from your speculations. 

11. Your anxiety to acquire wealth renders you keen and acute in all 
your dealings and transactions; and your motto is: ** Let me make money, 
honestly, if I can; if not, let me make money." 

12. Mammon is your god, and you can worship the "golden calf." 
Had you an eligible o#er, you would not hesitate to barter your soul for 
filthy lucre, but so worthless is it that the purchaser, if you obtain one, 
must be a dupe cr too flush of cash. 

A. To Cultivate the Propensity to Accumulate:— Hold fast what 
you have got; invest your means where it will while safe, return the best 
interest; be industrious and frugal; gamer the littles and earn all you 
can, remembering the Scotch proverb : ** Many littles make a muckle ;" 
never let the grand idea slip — determine to get rich; launch boldly into 
well-planned speculations; take counsel of those only who have made 
financial life a success; engage in any active industry for which you are 
adapted after having ascertained this by a scientific examination of your 
abilities. Industry and perseverance will accomplish almost anything. 
Ben Johnson's plan was not amiss: *' When 1 take the humour of a thing 
once, I am like your tailor's needle, I go through." 

B. To Restrain the Desire for Accumulating:— Do not allow your 
whole soul to become enclosed within the circumference of a penny; live 
for a high and noble purpose; and reflect that your riches cannot be 
carried into another state of existence; consider that gold is to the soul 
what sand is to the balloon — the less of either in each case, respectively, 
the more speedily will each ascend. 



90 



MONOEROTICITY. 



MONOEROTICITY. 

THE DISPOSITION TO LOVE ONE ONLY. 

The dove or round shape of the eye openings is the most iinexceiotlonahle 
evidence of large mating love. 




Monoeroticity large. 

Mrs Margaret Fuller Osoli, whose connubial 

love was so strong that she preferred to 

drown rather than to leave her husband. 



Monoeroticity small. 

Brigham Young, the noted polygamist, 

who has upwards of sixty wives. 




Monoeroticity small. 
Hog. 



Monoeroticity large. 
Turtle Dove. 



1. Being thoroughly averse to marriage and loving and living with one 
for life, you can love one person as well and yet no better than another. 



MONOEROTICITY. 91 

Had you a perfectly pure angelic mate, so far as faithfulness is con- 
cerned, it would be impossible for you to remain true as a conjugal 
partner. 

2. Nearly quite destitute of conjugal affection, you prize little the 
tokens and pledges of early years; and you are not likely to prove 
faithful to a companion for life. 

3. Marriage would prove to you a species of pseudo-slavery; but 
single blessedness would well accord with your weak connubial love. 

4. Unique regard and esteem is weaker in your constitution than 
promiscuous affection, and hence you fail to appreciate monogamic 
relations. 

5. Though hesitating and tardy about entering the state of wedlock, 
you would, if married, endeavour to be conservative, and try to live in 
harmony. 

6. Not being strongly characterised in this respect education and 
circumstances will best denote your affectional path rather than natural 
organization. 

7. The tender fancies of your love-passion will picture many fair 
forms with angelic charms in fleshly bodies. 

8. Feeling that wedded life is the natural and normal condition of 
mature men and women, you have a high esteem for the charming 
selected object of your affections. 

9. JSTaturaUy considering marriage as something heavenly, to love and 
be loved in return would afford your devoted character unalloyed 
happiness. 

10. Naturally you evince devoted attachment to one of the opposite 
sex, but it may be feared, that, in so ardent and affectionate a nature as 
yours, the love-visions of childhood, so beautifully wrought up in your 
fancy, may fail of realization in years of maturity, unless you mate with 
a spirit perfectly congenial. 

11. Naturally constituted like Heloise in her unity of personal 
affection for Abelard, the entire and exclusive devotion of one, who 
would live faithful in wedlock, would confer lasting happiness on your 
heart. 

12. A disappointment in love would prove to you worse than death ; 
so wonderfully faithful is your love that it would cause you to treat a 
nuptial partner with pre-eminent kindness and devotion, — so thoroughly 
monogamic is your manifestation of love. 

A. To Cultivate and Fosteii Mating Love : — Cherish earnestly aU 
those tender, warm, and loving emotions that are generated in early life; 
forget not a single vow; trust and feel trusted; live faithfully; never 
turn coldly away from those who love you tenderly ; reflect that their 
hearts bleed as yours may also some day ; but of all things, let your 
love be inviolable. Never forget that wedlock is the key to progressive 
civilization, the fundamental support of morality, the safeguard against 
disease, and the only safe and sole course to social happiness. 

B. To Restrain Mating Love: — Don't imagine that aU nature speaks 
to you of the one you love; speak out unreservedly all your sympathetic 
loving feelings; never pardon any infidelity, however small; dispel loving 
memories of the past; instead of novels, read books of science, study the 
imperfections of those you love; be cautious about entering into marriage 
relations, and bear in mind the following lines, the truthfulness of 



92 VOLUXTATIVENESS. 

wHch many worthy people have learned to their disadvantage : — ** Hasty 
'inarriages cannot be expected to produce happiness; young people who 
are eager for matrimony before they are fully aware of its consequences 
will purchase their experience at the expense of their peace." — Crahb. 
Visit amusements and fashionable places of resort and learn from 
experience what Dr Johnson long ago observed: ** The men who would 
make good husbands, if they visit public places, are frighted at wedlock, 
and resolve to live single." 



VOLUNTATIYENESS. 

HAVING STRENGTH OF WILL AND POWER TO EXECUTE IT. 

The ability of exercising the will or of forming a purpose may be hnown 
by the fulness of the posterior part of the iieck, near the point of junction 
nvith the head. The neck of George III. of England indicated the strength 
of will for which he became notorious, and ivas the primary cause of the 
freedom of North America, 




Voluntativeness small. 
Chinese woman, who is sub- 
jected to the will of her pm*- 
chaser. 



VoluntativeHess large. 
Geo. m. 



1. Vacillating and unreliable, shrinking from responsible positions, 
knomng your inability to fulfil the duties, you are as unsteady as the 
wind. 

2. Like the vane on the spire you veer and turn with every whiff. 

3. The principle or project you propound or entertain to-day you 
abjure and abandon to-morrow. 

4. If severely tried you flinch and swerve, skipping from one side to 
another, being in every circumstance of hfe changeable and versatile. 

5. Ofttimes you imagine things are fated, and that mankind are 
controlled by the necessities of life. 



MEjRKINESS. 93 

6. Thougli you cannot be denominated an extremist in doing as you 
please, your intentions are well founded. 

7. To whatever is irrevocable, you will submit, thougli you dislike to 
be under the necessity of acting contrary to your wishes. 

8. The spontaneousness of your mind is remarkable, and you would 
overcome strenuous opposition if it stood in your pathway. 

9. Whether pleasing to others or not, you try to accomplish what 
you choose, feeling a real pleasure in exercising your own discretion. 

10. Your volition is very strong ; others cannot easily control you, so 
much do you dislike to bend to circumstances, being pertinacious and wilful. 

11. Will do as you like if it is possible; are as wilful as George III. 

12. Your will has never been conquered by any one, hence your 
intensely wilful and extremely disagreeable manners and overbearing 
disposition. 

A. To Cultivate and Accelerate the Power of the Will:— 
Never change your political opinions without a reason worthy of the 
change ; be positive and self-opinionated; believe in free agency and 
advocate it strenuously, cease to counsel others, and be yourself in every 
act and thought. 

B. To Ketard or Restrain the Will:— Cast off your fanaticism; 
be less zealous and dogmatic ; become more tractable and facile ; should 
you be in error, your wilfulness becomes ridiculous. This faculty when 
excessive, though the most gocl-like in our nature, causes the possessor to 
be disagreeable to others. Hence try to become pliant and yielding, and 
avoid being stigmatised as a stickler. 



MEREINESS. 

THE QUALITY OF BEING GAY AND LAUGHING. 

Wrinlcks obliquely outwards and downwards from the eyes, open lips, 
and a round large forehead are evidences of large merriness. Mirth also 
gives an expression of ha If -smile and funny look and an arch and knowing 
expression of countenance, 

1. Admirable counterpart of your antetypes — Charles I. of England 
and Blackhawk, who never laughed in the latter part of their lives — you 
are mirthless and you seem to think it almost a sin to laugh. You 
renitent mirthful emotions. 

2. Utterlessly careless of amusement, and seemingly devoid of social 
merriment, not to mention mirth, you seem to have lost your intended, 
or at least your best friend, so rueful is your visage and loose your gait. 

3. As flat and dull you seem, as if the last sentence of the law was 
pronounced against you, and you were hopeless of reprieve. 

4. Powerless in exciting or arousing sportive glee, rather slow in 
catching the point of a joke, you are sober and earnest, awfully fond of 
plain assertion. 

5. Being more able to appreciate than to originate a jolly association, 
you are simply jocose and sympathize heartily with merry-makers. You 
vote ** The cheerful man's a king," with Bickers taff, and admire him. 

6. Though not exceedingly jocular yourself, still, ** when merry feel- 
ings abound, and the laugh goes round," you will then heartily join in 
the fun. 



94 



MEERINESS. 



7. The company in which the high excitement of pleasurcable feeling 
abounds you really enjoy occasionally. With Judge Haliburtoa you 
quite coincide : — as ' ' God has made sunny spots in the heart, why 
should w^e exclude the light from them ? ' ' 

8. Possessing the power to be perfectly sober and restrained, yet you 
are rather fond of jollity at times. You like ^Milton's idea of 

" Jest and 5-outhful jollity, 
Quips and cranks and wanton wiles, 
Nods and becks and wreathed smiles. 

9. Nature, the good old dame, has considered you one of her pets by 
placing in your composition so large a share of the ability to relish 
hilarity, mirth, and gladness. Lord Byron's opinion was that yours was 
the greatest talent when he said that " the greatest talent was that of 
appreciation." 




Memness large. 

Thomas C. Haliburton. " Sam Slick," 

humorous writer of ISTova Scotia. 



Merriness small. 

Charles I , who never laughed after 

he became king. Beheaded 1649. 



10. Your jolly and gleesome face would evince an unusual love of fes- 
tivity and a mirthful nature. Perhaps you sympathize with Byron when 
he sings : — 

*' O mirth and innocence I O milk and water ! 
Ye happy mixtures of more happy days ! 
In these sad centuries of sin and slaughter. 
Abominable man no more allays 
His thirst with such pure beverage. No matter, 
I love you both, and both shall have my praise." 

11. The mirthful element largely abounds in your character. Eare 
Ben Johnson and you should have made acquaintance. • You know he 
«ays : — 



MERRINESS. 95 

""When many a merry tale and many a son^: 
Cheered the rough road, we wi:shed the rough road long. 
The rough road then, returning in a round. 
Blocked our enchanted steps, for all was fairy ground." 

12. Almost incessantly laughing, you are noisy and overflowing with 
gaiety and jollity. Fun and frolic you enjoy to the utmost extent. 
Dryden has photographed you well when he said : — 

" Our mirth should be the quintessence of pleasure, 
And our delight flow with that harmony, 
Th' ambitious spheres shall to the centre shrink. 
To hear our music ; such ravishing accents 
As are from poets in their fury hurled, 
When their outrageous raptures filled the world.*' 

Also think of what the comic Garrick says : — *' Fun gives you a forcible 
hug and shakes laughter out of you, whether you will or no." But the 
immortal Shakspeare has caught you best when he says: — '* From the 
crown of his head to the sole of his foot he is all mirth; he hath twice 
or thrice cut Cupid's bowstring, and the little hangman dare not shoot 
at him: he hath a heart as sound as a bell, and his tongue is the clapper; 
for, what his heart thinks his tongue speaks." 

A. To Cultivate the Talext and Appreciation of MiPvTH:— Cast 
off your dignity and haughty manner; read books from laughing authors; 
at all 3^ou hear and read that is witty or funny, laugh; let your long 
melancholy face extend in breadth by your hearty grin, even if you can- 
not laugh ; but of all things call to mind that you are the only animal 
that can laugh, then cultivate the hilarious faculty as one of the highest 
qualities of human nature. But remember what Lavater says : — ' ' He 
who always prefaces his tale -vvith laughter, is poisoned between imperti- 
nence and folly.'' Also the same penetrating author says: — " The horse- 
laugh indicates brutality of character." "Smiles from reason flow, to 
brutes denied, and are of love the food." — Mlltryn. Then again Carlyle 
says: — "How much lies in laughter; the cipher-key, wherewith we 
decipher the whole man ! Some men wear an everlasting barren simper; 
in the smile of others lies the cold glitter as of ice; the fewest are able 
to laugh what can be called laughing, but only sniff and titter and sniggle 
from the throat outwards, or at least produce some whiffy, husky cachin- 
nation, as if they were laughing through wool: of none such comes 
good. " 

B. To Restpatn the Talext and Appreciation of Mirth: — Cease 
from that perpetual giggling and laughing at every trifle, especially as it 
often lowers you in the estimation of more grave characters; read meta- 
physical works and especially those of earnest reasoners, and enter fully 
into their spirit ; choose sober, staid, and dignified companions ; avoid 
places of amusement and rather visit houses of mourning; be serious and 
sedate, and pass your life in an honest and earnest manner. Carlyle 
says: — "Earnestness alone makes life eternity." And Dickens puts it 
thus: — " There is no substitute for thorough-going, ardent, and sincere 

. earnestness." 



96 



PROVIDENTNESS. 



PROYIDENTNESS. 

THE DISPOSITION TO rOKESEE WANTS AND MAKE PROVISION 
TO SUPPLY THEM. 

Wide hips and full muscles are the distinctive signs of a provident person. 
When this characteristic is excessively large it, is accompanied ivith pro- 
trusion of the loicer part of the face* 




Providentness large. 
Miss Margaret Clephne, of Edinburgh, who is said to be very miserly. 

1. Utterly improvident in your nature, you evince no timely readiness 
to provide for yourself or friends; and equally defective are you in pre- 



PROVIDENTyEi:S. 97 

paring for future exigencies. Hence you must always lead a hand-to- 
mouth existence. Reference was made to your character when one of 
old wrote: '* He who will not provide for his household is worse than an 
infidel." 

2. No wise precaution in preparing for the future will ever break in 
upon your meditations. 

3. No measures of a precautionary nature are ever taken by you to 
counteract an evil, not even to provide against the inclemency of the 
weather. 

4. Such is your nature that you always feel disposed to take things 
easy. Like Dickens's Mr Micawber, you quietly * ' wait for something to 
turn up." ^Vhen an emergency occurs, then comes the hurry-scurry — 
nothing ready. 

5. If you do provide yourself with more than one coat or dress, it 
arises from your education, not your nature. 

6. Though you are not neglectful of the due needs of humanity, your 
time will not be largely occupied in superintendence and guidance of the 
matters and concerns of life. 

7. Your wisdom duly guides you in husbanding and directing your 
forces and resources in suchwise as to insure a happy result. 

8. Every act of yours indicates a provident nature which prompts you 
to anticipate and provide for the needs as well as the pleasures of 
humanity. 

9. An instinctive quality of your nature prompts you to anticipate 
and provide against emergencies. Were you a builder or an educator you 
would bestow special care in the laying a good solid foundation of either 
the material or the mental structure. 

10. Your provident disposition will be manifest under all circum- 
stances in the ability with which you manage and control every varied 
event in the drama of your life. 

11. The prudence you display on all occasions is worthy of the 
consideration of a knight or the smiles of a lord or a lady fair. 

12. The wonderful foresight and forethought evinced, in all your 
preparations being so perfect, renders it apparent that sound judgment 
presides over and directs all the transactions of your life. 

A. To Strengthen Peovidentness : — Bend every power to its utmost 
to use precaution in preparing necessary supplies; forecast everything; 
furnish food, clothing and thought necessary for yourself and others 
dependent upon your endeavours; choose your associates from among the 
provident; shun the company of those who live from hand to mouth; put 
no trust in that fickle dame, *' Luck;" but give prudent attention to the 
management of all your concerns, and be attentively provident. Lay well 
to heart what Johnson so well says: — " The great end of providence is to 
give cheerfulness to those hours which splendour cannot gild, and 
acclamation cannot exhilarate." Nothing in life will supply the want 
of this virtue; negligence and irregularity, long continued, will make 
knowledge useless, wit ridiculous, and genius contemptible. 

B. To Restrain Providentness : — Jump at conclusions; trust to 
Mrs Fortune for food, clothing and home; this will enable you to become 
intimately acquainted with her charming daughter. Misfortune ; laugh 
when it rains; be solemn during prosperity, but indifferent when showers 
of trouble come and drench every shred of your tattered affections; learn 

G 



vs 



CONTRA TIVENESS. 



and maintain identity of character, unshaken by circumstances; never 
lay by means, or calculate for future wants; fall into the arms of ease, 
And with indifference float down life's stream in the frail barque of chance, 
whethersoever it drifteth thee; sleep much, eat freely, and live only for 
to-day; and in time the desired end will be accomplished just as you 
and your rudderless craft are hopelessly stranded on the shores of 
desolation. 



CONTRATIVENESS. 

THIS QUALITY, OR FACULTY, IN HUMAN BEINGS, IS THAT WHICH GIVES THE 
DISPOSITION TO ASSUME THE OPPOSITE, AND IN ANIMALS, TO ACT CON- 
TRARY TO THE WISHES OF INDIVIDUALS, EITHER MEN OR ANIMALS. 

T7ie capacity of contrativeness exhibits its indices by width through the 
face, at the angle of the jaws. It is large in the hog and the Hottentot, 




Contrativeness Teiy large. 
Napoleon I., copied from a mask taken from his head after death. 

1. Being almost totally destitute of this faculty, you will fail to 
manifest the action of its influence, and will consequently be swept along 
by the will of others. 

2. To be of the same mind, and to act in concert with others, is far 
more pleasurable and congenial to your concurrent nature than to 
oounteract, contravene, or engage in retroaction. 



CONTllATIVENESS. 99 

3. The secret inclination of your mind is to oblige by doing what will 
please others; hence, you are often ancillary and coadjutant to the aims 
and enterprises of others. 

4. Naturally delighting in promoting the will and wishes of others, 
you will never be found contradictory or denyant in your character. 

5. Being neither oppugnant nor antagonistic in your natural inclina- 
tions, you will not be disposed to act contrariwise to the wishes of 
©thers. 

6. Though you might take some pleasure in inverse ratio, if accus- 
tomed to practise in that rule, yet you would never become contrary, or 
contradictory, unless irritatingly provoked to oppugnation. 

7. Being very well balanced in this faculty, you are pleased with the 
medium between the extremes of concurrence and antagonism. 

8. At times you are liable to become antagonistic, contrary, and co- 
hibitive, though you do not intend to interfere with, or run counter to 
any good or moral enterprise. 

9. Interclusion and interception give you some delight; but, it is more 
pleasing to one of your disposition to give than receive, being strongly 
inclined to contravention. 

10. So large a degree of contrativeness do you possess, that you feel 
it to be a delightful task to disconcert and interclude the designs of 
others. 

11. Such antithesity and contradictoriness is so congenial to your in- 
Tnost nature, that you are inclined to go the contrary and opposite way 
to that desired by others, or which they wish you to go. You even take 
pleasure in hindering and incommoding others ; but, to drive you, it is 
impossible. 

12. Hog-like, you are ever endeavouring to turn aside and contravene 
the endeavours which others may put forth to urge you along the vari- 
ous paths and channels of customary life. You will feel real pleasure in 
doing the very opposite of what others desire. 

A- To Cultivate AxTiTHETicALiTY or Contrativeness: — Study what 
would be opposed to every wish of others; and bend every power to do 
that which you know is most opposite to the desires or designs of others; 
be cross-grained, contrary, and antagonistic to the whole world in every 
project; eat pork, and associate with those who are contradictory towards 
others ; read the life of JSTapoleon I. and imitate him in the possible 
peculiarities of his character ; never accept the advice of any one, except 
he be a captious or capricious person. In a word : Choose that which is 
diametrically opposite to what others wish you to have or accomplish, 
on every occasion ; and, at last, you may need only the quills to bear, 
with becoming appropriateness, the name of the porcupine, or belong to 
the genus sus. 

B. To Restrain Contrativeness or Antithetic ality : — On all 
occasions, do as others wish you to do ; coalesce with others in their 
thoughts and the manner of exerting your will; allow no discordant, 
adverse, or perverse thoughts to allure you into being contrary to others. 
Avoid pork, whisky, and the company of those who are always opposing 
you; live to a high and noble purpose, and ever be coalescent. 



100 



PuLYEROTICITY. 



POLYEROTICITY. 

THE DISPOSITION TO LOVE MANY. 



The amount of love for the opposite sex may he hioimi by the fulness of 
the eyes, and its quality by the shape of the commissures or opening between 
the lids of the eyes. When the opening is quite almond shaped, promiscuous 
love prevails in that form; if the commissure has great vertical measurement, 
the love is connubial. 




Polyeroticity small. 
Eye of Mrs Margcaret F. Osoli. 




Polyeroticity large. 
Eye of Brigham Young, taken from life at Salt Lake . 

1. The feebleness of your organism would cause disrelish for matri- 
mony. 

2. Your devotion towards the opposite sex is not very ardent. 

3. Your indifference towards the opposite sex will fail of winning for 
you many ardent lovers. 

4. So small is the amount of the erotic and uxorious in your constitu- 
tion that it will never draw you beyond the promptings of your prudent 
judgment. : 



POLYIIIiOTICITY. 101 

5. Thougli naturally fond of being caressed by one you admire, you 
may lead a chaste life as long as no undue temptation is thrown in your 
way. 

6. While free from extremes in this respect, you possess in a happy 
degree the genial share of attraction which Plato defines as **An inter- 
IDOsition of the gods, in behalf of young people. " 

7. Though you are rather fascinating, yet you have well under control 
your love-nature. 

8. Those full, moist, and liquid-moving eyes, in you, bespeak an. 
excellent degree of desire to love and to feel it reciprocated. 

9. The strong passion in you to love and be loved is consuming your 
vital stamina. 

10. Your feelings are intensely active, and none know so well as your- 
self your temptations. 

11. Your natural propensities would subject you to strong temptation, 
against which nothing can so safely guard you as a sound judgment. 

12. Many and varied will be the amours of your intensely ardent life. 
Such is your indiscriminating propensities that you can love any one of 
the opposite sex as well as another, your amatorial passion being almost 
uncontrollable. In this respect you resemble Brigham Young. Your 
love-nature tends to render you thoroughly polygamous. Were your full 
round form, with its immense powers of generation, and having such an 
abundant surplus of life, subdued by being directed into intellectual 
channels by close study, writing, and speaking, it would astonish the 
world by rendering immeasurable service to humanity. 

A. To Cultivate Promiscuous Love:— Study the excellences of the 
opposite sex and ignore their faults ; feel, say and play the agreeable by 
studied complimentary politeness ; try to charm ; return love for hatred ; 
live on generous diet; associate much with those of the opposite sex who 
are warm, ardent and voluptuous. 

B. To Restrain Promiscuous Love: — Fortunately for the continu- 
ance of our species, the world in general needs more restraint in this pro- 
pensity than culture: ,hence the following suggestions should be carefully 
conned over. Love and admire mind more than body; shun vulgarity as 
you would the Bohun Upas; avoid familiarities; partake not of heating 
food or drink; cultivate the intellect rather than the affections; associate 
with those of high moral and intellectual character and tastes; spend 
your time in study and writing; never associate with questionable 
characters of the opposite sex, but should unforeseen circumstances throw 
you into the society of such persons make an excuse to be rid of them at 
the earliest moment; avoid the reading of novels and other books that 
tend to excite the passions and appeal to the propensities rather than the 
intellect. Bathe every morning in cold water; live on fruit and vege- 
tables; and finally avoid and shun every temptation to animal gratifica- 
tion. Treat every person of the opposite sex with that delicacy 
and respect that Alexander the Great manifested towards Statira the 
queen of Darius the Third, King of Persia, when she was a prisoner of war 
in the camp of the Macedonian King, 



102 



MNEMOis^ICNOMINALITY. 



MNEMONICNOMINALITY. 

THE MNEMONIC POWER OF RECOLLECTIKG NAMES. 

Memory of names maw'fests Itself by a forehead full in the centime,, from 
the nose to the hah% and a 2^ci^r of lips full and flexible. 




Muemonicnominality small. 
A Kj"ast Banian woman of Surat, in India. 



Mnemonicnominality large. 
John Eeinhold Foster, the eminent 
naturalist, botanist, linguist, and 
traveller who accompanied Capt. 
Cook round the world. 



1. Your memory of names is very faulty. Almost the moment you 
hear them, they are forgotten, whether personal or geographical ; even 
common names can hardly be retained by you. 

2. It may often be matter of surprise, even to yourself, that you have 
not forgotten your own name. 

3. From a great vacuity of mind, you are almost always at a loss 
when you attempt to mention names, and it requires a few moments of 
meditative and associative thought to relieve your painful and awkward 
embarrassment in your desire to recall the name; then, still worse, when 
the name won't come, you have likely forgot the connection in which 
you were about to use it. At last, in sheer despair and annoyance, you 
say well, well, I'll remember it by-and-by. Then in the midst of some 
totally di£Perent subject, you suddenly burst in with, "Oh, I have it 
now." 



MNEMONICNOMINALITY. 103 

4. Names readily vanisli from your memory, and you are painfully 
and inconveniently forgetful of unusual or, as they are sometimes called, 
liard words, or Latinised and foreign words or phrases. Hence being very 
deficient in verbal memory you can never be depended upon for a ver- 
batim repetition, either of what you learn or have heard. 

5. Being rather forgetful of names, words, sentences, phrases, as 
general names are of little moment to you, since you think more of the 
subject or object than its designative appellation. 

6. Being contented by obtaining an idea of a subject or object, even 
should the name not be mentioned; you will sometimes apply a wrong 
name to a person or object without perceiving the mistake. 

7. As your tendency is to refer to persons, places, scenes, and things 
rather by description than by name, you may often think as Shakspeare 
expresses himself in the succeeding couplet : — 

"What's in a name? That which we call a rose, 
By any other name would smell as sweet." 

8. You like a beautiful phrase or a smooth sounding name, and your 
retention of words and set phrases is in excellent proportion but not 
extreme. 

9. Your memory of names being fair, you may by cultivation render 
it good. On seeing anything you have much ease in applying to it the 
proper designation. 

10. Association most readily reminds you of the name of any thing or 
person. 

11. With definite accuracy the names of persons and objects are 
remembered by you. In this respect your talent is remarkable. The 
mention of some names aifect you as portrayed in the following lines : — 

" Yet who has not felt the strong power of a word 
The magic that thrills us when some names are heard." 

12. Unsurpassed in your ability and readiness in recalling names of all 
kinds, when a name is once accurately heard and understood, it becomes 
so indelibly stamped on your mind that it springs forth at the instant it 
is needed. 

A. To Cultivate and Strengthen Nominal Memory:— Write 
every name you hear and when you hear it ; repeat frequently every 
name just after hearing it; tax yourself with several Latin nouns and 
search out their meaning ; refresh your memory by a mental recapitula- 
tion of all the names, difficult words, and terms you can recall; associate 
a, name as soon as heard with a similar name which is more familiar to 
you; study the Dictionary and Thesaurus of words and phrases by 
Pvoget, when writing, study a supervapid and unlaboured style of ex- 
pression ; read authors distinguished for their easy flowing language and 
freedom from parenthesis and circumlocution, such are the writings of 
Irving, Macaulay, and Ruskin, Among poets may be mentioned Pope, 
Scott, Byron, and Longfellow. 

P. To Restrain or Weaken Memory of Names :— This is 
unnecessary in any one, except an insane person. In this sad exception 
it may be mentioned that sleep, quietude, and plain living would afford 
assistance as a curative remedy. 



lOi 



CHROMATICALNESS. 



CHROMATICALNESS. 

THE INNATE QUALITY THAT CLEARLY PERCEIVES AND JUDGES TINTS, 
HUES, AND COLOURS. 

A pale or milk colour of eyes and a livid white hue to the shin indicate a 
poor judge of colour. When we find all the hones of the nose and lower part 
of the forehead very prominent relatively ^ as compared with the other portions 
of the face, the person with such features can readily judge colour. But, 
should the centre of the eyebrows he narrow and sunken backwards, the person 
will he partially, if not entirely, colour-blind, Chromato-pseudopts are quite 
common, as the late Dr George Wilson of Edinburgh, while investigating the 
subject, discovered. Out ofl\^^ persons, whom he examined, he found that 
there were over five per cent., who were idiopts, or colour-blind. 




Chromaticalness small. Cliromaticalness large. 

Wm. Eoss, employed-in Chambers's Pub- Antonio Allegri, or Corregio, the most 

lishing House in Edinburgh. He is a distinguished colourist among Italian 

Chromo-pseudop, or colour-blind. artists. 

1. Being colour-blind, black and scarlet are to you alike, so also is blue 
and pink; the sky, violet, and indigo, seem to you as colours identical. 

2. At times you mistake blue for green; pink for dark blue; and as to 
stains, you have no eye to see them unless they are strongly contrasted 
with the ground colour on which they appear. 

3. Being exceedingly weak in the recognition of colours you scarcely 
notice their shades and blendings sufficiently to remember them; hence 
you manifest no interest in shades of colour, paintings, and flowers. The 
statuesque beauty is as fascinating to you as the loveliest fresh blushing 
belle or flower of the season. 



CHROMATICALNESS. 105 

4. The primitive colours you perhaps can discern and appreciate, "but you 
cannot perceive the nicer and more delicate harmonies of shade, hue, and 
intensity that thrill the artist, and give vividness to his " work immortal." 

5. Incapable of appreciating the beauteous work of the mighty and 
potent artist, Nature, you can unconsciously pass over the country 
without observing the delicate hues and shadows and ever changing 
beauties passing over the outspread landscape. 

6. Being moderate in your appreciation of bright colours, and not 
particularly enamoured of the "loud "and brilliant shades, you never- 
theless like to let your eye rest on the soft, subdued, and delicate tints 
that soothe and soften the feelings of the beholder. 

7. Being naturally indifferent as to nicety of hues, and scarcely 
observant of them when haziness affects the atmosphere, still you seem 
aroused to feel much interest in them when the brilliant light of the sun 
intensifies your appreciation. 

8. Though not a Raphael, still, by persevering practice, you may 
become a proficient in your judgment of colouring, and in the delicate 
management of the commingling of shades. 

9. Having the rare faculty of being able to distinguish the prismatic 
colours of the rainbow, you delight to see and thoroughly enjoy fine 
paintings; the complexion of everyone you meet produces its effect upon 
you; in fact you intensely enjoy the beautiful shading and colouring in 
every coloured object that presents itself to you. 

10. You might have been, or might become, a modern Corregio, so 
much ability you have for the science of chromatics. The irridescent 
blush of everything in nature or art you closely scrutinise; and clashing 
contrasts of two opposite colours offend your eye. 

11. With true appreciation you observe all the hues attending the 
rising and setting of the sun; you appreciate the magnificently blending 
colours; as a painter you would delight in soft delicate tints. Autumn 
brown, half-lights, and long yellow lancing rays, which spread their 
blended mantle over ravine and mountain, your fine artistic instinct 
realizes with a zest seldom felt by mortals. 

12. Being almost a monomaniac on hues, the very finest and most 
delicate tints and shades pain you if they are not harmoniously blended. 

A. To Cultivate THE Appreciation OF CoLouK:— Closely observe the 
finest tints in paintings as well as the beauteous blendings of colour 
throughout nature's vast flower-garden; closely attend to the golden and 
silver pencilling of light in the rich and glorious sunrise and sunset; 
visit the wondrous treasures of fine paintings in the European galleries 
and America; study their shades, and try to appreciate their harmonic 
and elevating effects on your supersensuous affections. Try to paint, but 
not your face, unless you transfer it to canvass; endeavour to count the 
seven prismatic colours of the rainbow; contemplate and try to con- 
ceive all the little harmonies or discords produced by blending various hues. 

B. To MiSTiFY AND Suppress your Sense of Colour:— Say to your 
tailor, never mind the colour; let any one choose for you as to colour; doff 
every gaudy garment and lay aside your livery; ask brother Jonathan, the 
quaker. to select the tints of your raiment ; and most carefully shun art 
galleries and flower gardens, as there, you see the loveliest flowers botanical, 
as well as the choicest and most fascinating specimens of human loveliness, 
as Gothe has beautifully put it, " The living visible garment of God^ 



106 



DEMOLITIOUSNESS. 



DEMOLITIOUSNESS. 

THP PROPENSITY TO MAR, DEFACE^ OR DESTROY. 

The loioflat nose, loMch is particularly wide tvhere the ivings of the nos- 
trilsjoin the face ; the ivide short ear, broad foot, deep chest, large neck, 
heavy jaw, and low forehead, are the signs luhich point out large destructive- 
ness as unerringly as the shadoio on the dial indicates the direction of the 
sun. 





Demolltiousness small. 

B. Gosse, Esq., of London, who gave 

indiscriminately to every object 

irregardless of its worthiness, and 

conld not bear to destroy anything. 



Demolltiousness large. 
John R. Webster, a murderer and 
natural thief; confined for life 
in the Penitentiary in Jackson, 
Michigan, since 1854. 




M^ ~^i^ 



Demolltiousness small. Hare. 



Demolitiousness large. Tiger. 



DEMOLITIOUSNESS, 



107 




Demolitiousness large. The European scorpion. 

1. You are so good that you are good for nothing, and so perfectly 
harmless and fuU of tenderest sympathies that the very sight of blood 
makes you faint. 

2. Such is your gentle and kindly nature that you would shrink from 
harming the most defenceless person or animal; as void of destructive- 
ness as a Hindoo, you prefer sustaining to demolishing a worthy object; 
and you thoroughly dislike maltreating or abusing any one. 



108 DEMOLITIOUSNESS. 

3. Others are likely to take advantage of your good nature and impose 
upon you; your natural mildness, forgiving disposition, and amiability 
will win you many friends, and none will fear you, as you retail in 
plentiful measure the milk of human kindness. 

4. Malice finds no sjrmpathy in your tender nature; you are averse to 
inflicting pain, hence you will threaten more than you execute; you need 
more force and stamina to infuse ** push" into your constitution. 

5. Though not inclined to be vindictive or malignant you can say 
sharp and cutting things when enraged; but regret soon tries to make 
amends for the injuries inflicted upon the feelings of others. 

6. A Nero, Bruce, Henry VIII. of England, Cromwell, or Napoleon I., 
you have too little of the destructive in your nature to imitate; you dis- 
like even to harm or injure any, and would shrink from persecuting an 
enemy. 

7. The happy balance and equipoise of this faculty in your organiza- 
tion will enable you to accomplish much good if you but strive for that end. 

8. Although you are by no means savage in your nature, yet you 
sting by your words though you inflict no blows. 

9' If your education has been rightly conducted, you would endeavour 
to subvert whatever you deem wrong; besides, you have sufiicient execu- 
tive force for the ordinary affairs of life. 

10. Being of destructive nature, you like to demolish old structures 
and obsolete notions; hence you rarely forgiv^e and never forget an inten- 
tional injury. 

11. Of its kind, you carry much weight of character. Being naturally 
harsh and severe, and full of \drulence, you are admirably constituted for 
the carrying out of executive justice. Your delight when you do read is 
to pore over the accounts of murders, suicides, riots, fires with loss of 
life, &c, 

12. As if the demon of destruction had presided at your birth, your 
consummate delight is in destruction, torture and death with violence. 
You would enjoy shooting birds, deer, and all kinds of game, and watch- 
ing the death-agony; you would delight in attending such sports as old 
Rome provided in the days of its physical and moral declension — when 
hundreds of human beings were compelled to enter the arena with wild 
beasts and fight them to the death. Possessing much of what the French 
call the penchant au meurtre, or propensity to kill; did opportunity occur, 
you would equal in cruelty Caligula, Gracilia, Nero, Bloody Mary, 
Catherine de Medici, Robespiere or the Nana Sahib, if your moral senti- 
ments were as weak as theirs and you had similar surroundings. 

A. To Enhance the Power of Demolitiousness:— Eat meat; 
attend executions of criminals; engage in field sports, gunning and fish- 
ing; visit slaughterhouses and handle the meat; go into battle and assist 
in burying the dead; be severe and sarcastic; read descriptions of mur- 
ders, assaults, pugilistic and arenal encounters; endeavour to live more 
like Nero, Caligula, and other monsters of cruelty, and at length you may 
partially overcome your too kind and too tender disposition. 

B, To Subdue your Excessive Tendency to Destroy :— Avoid 
carnivorous diet; if any one injure you, be merciful to, and forgive them; 
never allow your thoughts to dwell a moment upon revenge ; cultivate 
sympathy, charity, and a spirit of brotherly kindness towards all man- 
kind. 



nilLONEPIONALITY. 



109 



PHILONEPIOXALITY. 

' THE CHARACTERISTIC OF FEELING PLEASURE IN THE YOUNG. 

Watery or moist eyeSj and lips thick in the centre are indicative of the love 
of children. 




Philonepionality large. 
A loving Italian mother. Costume della donna di Mariennella. 

1. Utterly destitute of sympatliy with the young or the least interest 
in them, you consider the babe a pest and a nuisance. Children are in 
general your detestation. 

2. As a parent you are almost perfectly indifferent about your 
offspring, and in this respect resemble Catherine II. of Kussia. 

3. Cold and distant towards children, you are liable to neglect your 
own; and, when you do take cognizance of them, it is only as a tyrant to 
rule them with a rod of iron. 

4. The young and helpless are to you a burden instead of a blessing. 
The sweet smile and innocent prattle of the lovely child you turn from 



110 PKILONEPIONALITY. 

yoii with a growl; hence you only see tears and terror when you might 
enjoy one of the sweetest solaces of life — the pure loving gratitude of 
childhood. 

5. Though you would with a grave unsjrmpathising aspect supply the 
mere wants of the young, you would not feel admiringly devoted to those 
in their nonage or minority. 

6. It is quite refreshing to observe the perfect equipoise of this faculty 
in your organization; hence you can govern the young if you wish to do 
so, especially the children of others. 

7. While free from a tendency to pet and spoil children, and loving 
those who are young and dependent, those in their teens are very dear to 
you, and still you cannot be said to dislike the aged. 

8. So much does the warm and earnest love you feel for your little 
dependants and offspring thrill through your frame, that, were you to 
lose a child it would almost break your heart. 

9. Your heart and soul delight in the welfare of youth, and infantile 
sports are so attractive to you that you seem to live anew your happy 
juvenescent years, in joining in their gleeful pastimes. 

10. Your peace and pleasure largely depend upon children if you have 
them; but if you are so unfortunate as to have none you will need pets 
upon which to bestow your paternal affection. 

11. You have intense delight in caressing and petting those w^ho are 
in the morning of life; and the warm tears of parental affection often 
moisten thine eyes when your love reverts to the lost and withered loved 
blossoms of humanity, or those children whose memory clings twiningly 
around your spirit. 

12. Such is your intense love of children that you almost deify them 
and leave them to govern themselves; and not children alone but tender 
plants, you carefully guard and esteem as your most precious treasures. 
Hence budding spring in fresh beauty is your favourite season. 

A. To Cultivate Love of Children:— Make children your play- 
mates; associate with them; overlook their faults and interest yourself in 
their sports and foibles; and if you wish to descend to lower natures 
make pets of cats, dogs, ponies, and try to like them; but nothing will 
so much promote your love for the young of your own species as being 
among children, taking them in your arms, talking to them, trying to 
answer their wonderfully difficult questions, and thus allowing your 
tender and confiding sympathies to become enlisted in their behalf. How 
beautifully sings the poet Lloyd of children: — 

''In a cliild's voice is there not melody? 
In a, child's eye is there not rapture seen ? 
And rapture not of passion's revelry; 
Calm though impassioned; durable though keen! 
It is all fresh like the young Spring's first green! 
Children seem spirits from above descended, 
To whom still cleaves heaven's atmosphere serene; 
Their very wilduesses with truth are blended; 
Fresh from their skyey mould, they cannot be amended." 

B. To Restrain Love of Children:— Though this is the last 
virtue that ought to be lessened, yet we may say, if you are too ardent 
in admiration of these redeeming features of our race — '*born from 
perfect harmony of power and will " — remember that you are liable to 
spoil children as well as less natural pets by over-indulgence; let cool 



LI^'G U ASTIVEN ESS. 



Ill 



judgment govern your affectious; avoid cliildren and cease to talk of their 
good qualities; never refer in fond remembrance to those children you so 
tenderly loved; do w-ith those children you are spoiling by excess of 
petting what Catherine II. of Russia did with her's — send them from you 
and never ask to see them ai^ain ! 



LINGUASTIYENESS. 

THE ABILITY TO UTTER ARTICULATE SOL'NDS SUCCESSIVELY IN SUCH 
A MANNER AS TO CONVEY INTELLIGENCE. 

Protruding and flexible lips, capacious month and jaws, loitli a full throat, 
are determining evidences of large spoken language. 





Lin^astiveness large. 
Mr John B, GougK the eminent temper- 
ance lecturer. 



Lingua stiveness small. 

Eeautiful and intelligent deaf 

and dumb girl of Illinois. 



1. Silent as the moon, your mouth was not formed for the utterance 
of ideas. 

2. Seldom more than a monosyllable escapes your lips in reply to a 
question. 

3. Painfully without words to express your ideas and feelings m a 
satisfactory manner, you are naturally much annoyed by your difficulties 
of utterance. 

4. Though sometimes vou may be able to speak rapidly, yet it is often 
with difficulty you express yourself. Fitful in utterance but not copious, 
still you may become a critical linguist. 

5: Being fluent in utterance, only when excited, you will not excel in 
entertaining a company, yet, with practice you may become a passable 
talker. 



112 



LING U ASTI VENESS, 




Parrot, the only thing except man that can talk. 




Linguastiveness large. 
An Irish woman, a babbler. 

6. Not being much of a speaker, you will feel incompetent to make 
long, flowery, elegantly turned periods; and while the power to think may 
be good, the ability to give easy expression to your ideas is hardly 
satisfactory. ^ 



LIXaUASTIVENESS. 113 

7. Though you may think many excellent things, yet you cannot 
enunciate them in an elegant manner. This arises very much from 
the natural diffidence which steals over you when you attempt public 
speaking, but which also springs in part from your conscious inability to 
command an audience. 

8. As a conversationist you could become fair had you sufficient 
practice, but your tongue does not keep up an eternal clatter, neither 
are you as * ' grum " as a post. 

9. You may never have been accustomed to public speaking though 
your gifts of utterance are very good. Hence knowledge and practice 
are what you require in order to excel. 

10. Never at a loss for words you delight in conversation; and 
articulate language is more within your capacity than sj^mbolic. 

11. When speaking you would never hesitate for something good to 
say, and your flow of language is naturally good and well chosen. 

12. Your natural gifts of utterance are very great. Your words flow 
like the pellucid stream, become resistless as the impetuous flood, and in 
the rolling harmony and music of your impassioned appeals and perora- 
tions, you sweep along with you in irresistible sympathy, the thousands 
who hang breathless on your tongue. The famous lecturer, John B. 
Gough, could not surpass you in rolling forth his harmonious periods. 
Like the great Demosthenes, Calistratus, or the modern Kossuth, 
your fluency and command of language is pre-eminently of the highest 
style. 

A. To Cultivate Spoken Language:— Be wordy and, if possible, 
talk more; relate anecdotes, tell stories, repeat conversations. But 
never become so listless as to say eh ! humph ! Ah ! indeed ! dear me ! 
and other insipid, stupid interjections. Don't grunt and drawl out 
your words, but enunciate them in a clear, distinct, earnest tone, and 
talk often; converse often with those who excel as ready, easy, fluent 
talkers. Let your thoughts flow out well if you can; but poorly if you 
must; keep the stream of conversation rolling and flowing, and it will 
wash its own channel and keep it clear and ready for the outflow of the 
most copious floods of eloquence. 

B. To Curb or Kestrain Fluency of Language:— Let your 
tongue have now and then a moment's rest while you are awake ; avoid 
tittle-tattle, chat, and the retailing of scandal; try to feel your own 
boorishness, and be careful to understand that it may be that your 
tongue has some affinity to the hiss of the goose or serpent, or the croak 
of the raven, or melodious scream of the peacock. 



lU 



PHYSIODELECTATIOUSXESS. 



PIIYSIODELECTATIOUSNESS. 

THE DISPOSITION AND INCLINATION FOR SENSUAL DELIGHTS. 
Those who prize most highly sexual pleasures, and devote most time to their 
enjoyment, will have a thick under eyelid which crowds up upon the eyes, except 
in those given to indulge in intoxicating beverages, whose lower, eyelids in age 
■will fall away from the eyeball as if tired of their situation, or weary in assist- 
ing the eyes to such low desires ; they turn away in disgust from screening the 
drunken stare of their degraded owner. 







,/^ 



7 Ir^ri/^' 



Physiodelectatiousness small. 
Marchioness of Hertford, a 
pure minded woman. 



Physiodelectatiousness large. 
Henry VIIL, who never spared man in his anger 
nor woman in his lusts ; beheaded several of 

his six wives. 

1. S'our miserable existence will always be tortured by most intense 
pain and affliction. 

2. Pangs and mental angnisb will visit you oftener than pleasing 
emotions. 

3. Instead of bodily enjoyment, yours will be the pains and sufferings 
of life. 

4. Though, you can endure pain and suffering quite well, you would 
willingly and lovingly give and receive pleasure. 

5. Not being an extremist in this respect, yet you can tolerably well 
endure pain or even misery. 

6. No burrowing animal desire lurks about your happiness to usurp 
your higher nature. 

7. Appreciating both physical and spiritual comforts, you are admir- 
ably equipoised in this respect. 

8. Though you may enjoy animal gratification, yet you do not entirely 
ignore the more elevated and noble delight of the spirit. 

9. In your estimation, the joys of the mind and soul are not so much 
esteemed as corporeal pleasures. 



CURATIVENESS. 115 

10. Very gratifying to you are the pleasures of a fleshly nature, and 
they are calculated to lead you into bad habits. 

11 . Sweet smells, beautiful sights, melodious sounds, all that tastes 
sweet, all that is soft to the touch and agreeable, of whatever nature, 
you enjoy. 

12. Having an intense desire for animal gratification, there are no 
pleasures you prize more highly than those connected with the flesh. 

A. To Increase and accelerate Physical Pleasure :— Try to 
give and receive all the bodily pleasure compatible with your physical 
good health; revel, riot and bask in pleasures of the most voluptuous 
nature; court the society of those given to animal gratification. But as 
this propensity is generally too large, it will be unnecessary to prescribe 
further for its cultivation. For the cold-blooded and stony natures only 
the above hints are necessary. 

B. To Repress and Diminish the Propensity for Physical 
Enjoyment: — Allow no moral, mental, or corporeal felicity to escape 
you; cast out all voluptuousness and rise to your higher nature to experi- 
ence profitable pleasures and lasting joys; read chaste books and choose 
associates who are pure-minded and intellectual. Let the works of 
Irving, Ruskin, Mrs Browning, Mrs Sigourney, &c., be your study and 
pleasure. 



CURATIYENESS. 

CURATIVENESS is the FACLT.TY THAT ENABLES ONE TO ADOPT THE 
ilEANS AND APPLIANCES NECESSARY FOR THE RESTORATION OF HEALTH 
OF BODY OR SOUNDNESS OF CONSTITUTION. 

The physiognomical evidences of this faculty are strength of form and 
healthy vigour of constitution, 

1. Instead of being adapted to cure others, you are a patient in need 
of curative attention. 

2. Those who are deficient in life forces will not be largely affected by 
the little strength that remains in your structure. 

3. The unequal and vacillating condition of your system prevents you 
from becoming a successful physician. 

4. Some parts of your form being defective and others strong, your 
success in the healing art will be with those who are weak in those parts 
which correspond to your strong faculties. 

5. All the educati^ 1 of all the medical schools in the world would not 
make you capable of success as a physician. 

6. The perceptions of your nature may recognize disease in others, 
but your system is deficient in the surplus of strength which is necessary 
to supply those who are weak. 

7. In the treatment of children and members of your own family, 
when they are not dangerously ill, you might succeed very well ; but, 
in severe cases, you are apt to seek the aid of those you consider more 
competent than yourself. 

8. In the history of your experience, some remarkable instances could 
be related in which you have suggested or wrought out the means of 
relief for those in trouble, or afflicted. 

9. Nature has adapted you to lend a relieving hand to the enfeebled. 



116 



CUEATIVENESS. 



10. You are wonderfully proficient in comprehending the wants of 
the unbalanced and diseased conditions of those in need of cure, as well 
as the necessary remedies that would afford them relief. 

11. Morbid and ailing people find your very presence a ready relief, 
few could excel you as a doctor. 

12. Astounding reliefs and wonderful cures have been effected by 
your vast powers of recuperation and validity. In these benign qualities 
you closely resemble Dr Newton of Boston and Dr Davis of Chicago, 
who have effected the greatest cures of modern times. 




Curativeness large. 
Capt. Samuel Staddon. Has always been perfectly healthy, and weighs 200 pounds. 

A. To Cultivate the Curative Power :— Sleep much ; exercise 
properly in the open air; breathe pure air only, night and day; live on 
healthful and nourishing food; avoid excessive exercise of every kind; 
and, above all, cultivate tranquillity of mind and purity of soul; then, 
when sufficiently strong, endeavour to relieve the sufferings of humanity. 

B. To Restrain the Faculty of Curativeness :— This is rarely 
necessary, but when persons are constantly tampering or putting forth 
futile and fruitless efforts to restore others, when they are themselves 
sadly deficient in health and vitality, then they abuse the faculty, 
and it needs restraining ; in this case the performer as well as the 
patient should learn that quackery is playing upon the credulity and 
likely living from the gullibility of the sick and their friends. 



SOLICITUSREPUTATIVENESS. 117 

SOLICITUSREPUTATIVENESS. 

AN INNATE WISH FOR THE FAVOURABLE OPINION OF OTHERS. 
Thin-sTcinned or red-lipped people are always sensitive to the opinion of 
others about them. The head turned a little to one side, the voice low and 
insinuating ; courteous and obliging manners are stable signs of a strong 
desire of approbation. 

1. A perfect pachyderm, as regards being chidden, upbraided, or 
objurgated, as it gives you no manner of uneasiness or displeasure. 

2. Not being inclined to sacrifice one jot of your ease to win flattery, 
you can bear to be hissed, hooted, and your acts contemned; nor will you 
manifest any displeasure or rouse yourself in your own defence, no 
matter what is said of you or your acts. 

3. Little you care for either the censure or admiration of enemies or 
friends. Detractive invectives make no more impression upon you than 
snowballs hurled against an iron-clad ram. 

4. Though naturally discourteous and not very sensitive to blame or 
praise, still you will manfully withstand the attacks of the traducer, 
critic, or censor, sometimes very pugnaciously. 

5. When the popular breeze fills your sails, your barque glides smoothly 
over life's breakers, yet when the winds of obloquy and scorn, and the 
gentler breeze of disapproval blow against your craft, you haul in sail, 
put on more of the steam of energy, and make course prosperously. 

6. Not sensitively regardful of flattery, praise, admiration, or detrac- 
tion, disapprobation or slander, yet a well merited and delicately paid 
compliment affords you pleasure. You would never become a hanger-on, 
not being panegyrical or laudatory, as you would rather deserve appro- 
bation than be fawned upon. 

7. Though you would not sacrifice your honour by giving tribute of 
praise, yet you would strive to do well that you might merit the com- 
mendation of the just and good. Mrs Hannah More puts it well : — 

" Sweet is the breath of praise when given by those 
"Whose own high merit claims the praise they give." 

8. Having a high appreciation of the good graces of others, you en- 
deavour to avoid aspersion and detraction. To your feelings, commenda- 
tion, when felt to be merited, acts as salt to fish, purifying and preserv- 
ing them. 

9. Duly valuing and highly appreciating the respect and approbation 
of others on your own behalf, 5; ou occasionally pay in return a tribute of 
praise, and frequently become eulogistic and encomiastic. 

10. So sensitive and tender are your feelings that you are often hurt 
even by the admonitions and criticisms of your friends ; thus being too 
touchy you hate and shrink from detraction while you too eagerly strive 
for praise. 

11. There is such a thirst in you for the admiration of others that the 
slightest disapproval or disparagement cuts your fine sensibilities as 
keenly as Paddy's razor— "an inch before the "edge." You will admire 
Derozier's expression of your innermost feelings in his lines : — 

" Speak it again for it is sweet to hear 
Praipe from the voice we love, and thine is soft 
And hath a touch of teudernei^s. as 'twere 
A gentle flower grown musical.'' 



118 INEXORABLENESS. 

But read your best lesson in the fable of '*The Old Man and his 
Ass." 

12. So intensely eager are you for commendation and flattery that you 
will often err while endeavouring to win them, so blindly do you esteem 
the encomiums and blandishments of your associates. Indeed, so keenly 
do you relish flattery and adulation that the pursuit of it in your case 
more resembles in eagerness the deadly scent and eager pursuit of the 
blood-hound in following his prey than aught else. Lay the pungent 
words of Shakspeare to heart : — 

" When I tell him he hates flattery, 
He says he does, being then most flattered." 

A. To Stkengthen the Desire of Approbation:— Act honour- 
ably and be courteous and obliging that you may gain admiration; al- 
ways manifest great care about cleanliness and dress; use no cutting or 
:5arcastic language; in whatever you do, consult and counsel the good 
pleasure of others ; guard against whatever is unpleasant in word or 
deed ; manifest on all occasions a sensitive anxiety and desire to win 
the appreciation and high esteem of every one; and never say **I don't 
care." Finally, read *'Lord Chesterfield's Letters to his Son." 

B. To Restrain and Weaken the Desire of Approbation:— 
Be slovenly in dress and untidy about your person and all your surround- 
ings; taunt and sneer at those with whom you have intercourse; encoun- 
ter the world unaided by friends or acquaintances; heed not the clamour, 
insults, and revilings you may engender. In a word, never woo public 
opinion and steel your mind against adulation. Otway gives you good 
counsel : — 

"If thou hast flattery in thy nature, out with't 
Or send it to the Court, for there 'twill thrive 1 " 

La Rochefoucauld has well put it thus, "Flattery is a sort of bad money 
to which our vanity gives currency." This opinion, no doubt, inspired 
Tennyson's couplet : — 

" This barren verbiage current among men, 
Light, coin, the tinsel clink of compliment." 



INEXORABLENESS. 

THE QUALITY OF BEING INEXORABLE, UNRELENTING, IRRECONCILABLE 
IN ENMITY. 

A crosSf inexorable looJc, an aversion to laugh, and a protruding under 
lip, beyond the upper^ are unmistakable indications of an implacable dis- 
position. 

1. Being naturally of a sweet and gentle disposition you have a strong 
aversion to those of a sullen, implacable character, 

2. Not often petulant or fault-finding, you will regard others sym- 
pathetically, and turn away from those who wrap themselves up in 
selfishness and are unmoved by either the joys or sorrows of another. 

3. You never will become the victim of your own gall ; and so little 
spite is in your composition that you quite agree with the opinion of 
Julius Caesar, who says that *' implacability is only known to the savage." 

4. Naturally possessing much kindness of disposition, warmly admir- 
ing humnne goodness in others, even though you partially want it your- 



INEXORABLENESS. 



11» 



self, being sometimes rancorous, you are much benefited by the com- 
panionship of the gentle and amiable. 

5. Naturally disliking churlish and mordacious people, you generally 
make an effort not to be grim or maleficent; nor have you the graceless 
modesty that would make you ashamed of requiting a kindness, from 
the ill-natured idea that this would be a confession that you had received 




Inexorableness large. 
An Irish woman of Edinburgh, a gabbler. 

6. Though your feelings towards others may be somewhat mild and' 
without severity, yet your language will have bitterness in its meaning 
and tone when you are excited by a deep feeling of wrong. Generally, 
however, humane feeling prevails. 

7. Being rather irritable and sharp, if you think there is an attempt 
to impose upon you, you may become sour and ireful, and this will cause 
your path in life to be beset with sorrows and vexations. 

8. Your disposition being nasty, petulant, and fault-finding, malice is 
often engendered in your mind. Hence your words become sharp, and 
give utterance to scathing satire, keen reproach, and peevish fault-finding. 



120 CONSECUTIVENESS. 

9. iTour inner life will be chilled sometimes by moodiness and 
austerity ; many of your joys must be dispelled by your acerbity and 
waspish nature. Your peevishness is the canker-worm of your whole 
Kfe, tainting and vitiating what it cannot consume. 

10. Intensely bitter and sarcastic in your nature, your flashes of acrid 
irony and sneers may pass among your friends as indications of intellec- 
tual brilliancy, while they are almost sheer implacability. 

11. If you rule and domineer, you are rude, rough, and despotic;, but, 
in subordinate positions, you are acrimonious and inapproachable. 
Always you are ready with a snarl, a growl, a word, and a blow. 

12. Naturally intensely implacable, at the slightest provocation, your 
lip curls with bitterness or scorn ; even to your most intimate friends you 
can remain cold, distant, unpleasant, and inexorable. 

A. To Cultivate Implacableness: — Employ the most scathing and 
sarcastic language to those who displease you; let trifles rufile your 
feelings and cause you to take umbrage towards your friends; manifest 
keen resentment on all occasions; and be irreconcilable in your anger 
and enmity. Say with Shakspeare : — 

" Had I power, I should 
Pour the sweet milk of concord into hell, 
Uproar the universal peace, confound 
All unity on earth." 

B. To Restrain Implacableness: — Never provoke another ; avoid 
fault-finding, malice, pettishness, rancour, implacability ; and cherish tha 
more noble and irenic affections. Clap an extinguisher upon your irony, 
if you are unhappily blessed with a vein of it ; and never let a humorous 
jest, at the expense of a friend, escape from your lips. How very beauti- 
fully Byron supplies a motive: — *' The drying up a single tear has mora 
of honest fame than shedding tears of gore. " 



CONSECUTIYENESS. 

the capability of appreciating and producing propositions in 

consecutive order. 
Perpendicular wrinkles in the forehead, immediately above the nose, and 
horizontal wrinkles, or a wrinkle across the nose, near its junction with the 
forehead, are unfailing signs of large consecution. 

1. Barely do you complete those subjects you attempt to study ; you 
cannot continue a train of thought ; your preference is for short stories, 
brief speeches, and newspaper paragraphs. 

2. Being impatient and easily irritated, you cannot give the proper 
attention, or make the sustained mental effort, when circumstances de- 
mand close and consecutive application for days or years. 

3. Your mind, ever flitting from one object to another, and your efforts 
being spasmodic, you are unstable, lacking thorough earnestness. 

4. Not very consecutive and too easily interrupted, you are desultory 
and inconsequent in your writing or speeches ; and pleased with variety. 

5. Being rather fond of change you will evince spasmodic efforts which 
seem to be almost without relation to each other. 

6. Though it is impossible for you to keep up a consecutive and 



CONSECUTIVENESS. 



121 



rational argument, being somewhat of a changeling, you give vent to 
many good ideas. 




. Consecutiveness large. 
Cyrus W. Field, a projector of the Atlantic telegraph. 




Consecutiveness !arge. 
Selfish cat. 



122 SONIDIFFUSITIVENESS. 

7. Though not an extremist, in this respect, you are able to change, 
yet caring little for it. You will meet many who are more inclined to 
succession than yourself. 

8. One thing at a time pleases you best; you can concentrate your 
thoughts thoroughly upon one subject, yet you may be discursive at times. 

9. Sentences and ideas, with you, jostle each other, and, unless hurried, 
you are fairly patient, and can confine your attention thoroughly to the 
labour of thought and work. 

10. Being adapted to patient and continuous labour, you scrutinize 
everything most closely, and can concentrate your attention a long time 
upon one subject ; but you naturally dislike to be distracted or diverted 
from the immediate object of interest; you are thorough, and will com- 
pletely concentrate your intellectual power upon the subject under 
deliberation. 

11. Your intellectual forces being concentrated, you maintain one 
position of the body for a long time ; and, though prolix, you are very 
patient but tedious, while entering into the details of an undertaking. 

12. You have, in an extraordinary degree, the power to continue and 
link together mental operations ; but you are given to tell long stories 
and refer to incidents very slenderly related to the main anecdote, hence 
you become tiresome. Owen says, '* Without consistency there is no 
moral strength." 

A. To Cultivate Consecution:— Closely think and reflect several 
hours a day; lead a settled life; steadily keep your eye on one object, and 
your mind the same; follow to completion everything you undertake. 

B. To Eestrain the Power oe Consecution:— Cease to be prolix; 
constantly notice new things ; cultivate love of novelty ; be variable and 
abrupt ; let the series of your thoughts be disrupted ; and omit all the 
unimportant incidents when narrating an anecdote. 



SONIDIFFUSITIVENESS. 

THE CAPACITY OF PRODUCING OR MAKING A SOUND OR MUSICAL TONE 
WITH THE MOUTH, — VOCIFERATIVENESS. 
A full throat, large thorax,, open nostrils, and protruding lips, loith good 
length from the point of the nose to the point of the chin, and full cheeks, are. 
faithful signs of the power to give forth tone, if the ear be round and prominent, 
so that it can first receive the tone. 

1. Don't waste your time in vocalism: the culture of a lifetime could 
not raise you to good performance. Never venture to divert others, 
they will only laugh in their sleeves, and sneer when you do your best. 

2. Having poor vocalizatiou, it would be almost if not quite impos- 
sible for you to become a vocal musician. 

3. You may appreciate fine music, but could not become a superior 
vocalist, as you cannot give intonation or resonance to your voice. 

4. Lacking the power of vocality, your voice is too coarse and too 
sharp and harsh to produce good vocal music; music purchased would 
be better than you could make. 

5. Having little control over your voice, you enjoy and judge music 
better than you can perform. 



S0XIDIFFUSITIVENE3S. 



123 



6. ISTever need you try to astonish the world with your music, as it 
must prove ;>. useless effort. You may be taught to make music in a 
mechanical manner, and yet you will never excel. 




Sonidiffusitiveness small. 

Irish peasant, who could not sound a 

note correctly. 



Sonidiffusitiveness large. 
Pareppa Rosa, a celebrated singer. 




.^5i^ 



^^^^ 



Sonidiffusitiveness small. 
A duck. The flat bill of the duck gives a 
flat unmusical sound, like ''quack'' when 
pronounced. 




Sonidilfusitiveness large, 
A canary. The round beak of the 
canary gives a round musical 
sound. 



7. In the execution of instrumental music, you evince some taste, if 
you have had some practice in it; you can sing if you possess a suitable 
voice. 

8. In nature and art, you enjoy the harmonious; with practice you 
would sing well if your vocal powers are suitable. 

9. You are delighted with singing, and with practice you could per- 
form very well provided you have a good voice. 

10. You can trill from high to low and vice versa, with wonderful grace 
and accuracy, and when once you have fully caught the tune, you become 



124 DECORATIVEXESS. 

in a higli degree musical and able to distinguisli accurately the nicest 
degrees and variations of tone. 

11. You render variations of tone in a manner most remarkable, and 
noble thoughts are stirred by your grand trilling and warbling. 

12. Not only is music your passion but you have become one of the 
best musicians in the world. 

A. To Cultivate the Power of Diffusion of Tone:— While 
away your time in singing, humming, whistling, and playing on instru- 
ments; if you cannot sing try and keep trying ; study the properties of 
harmonial sounds as well as their relations and dependencies: and train 
your voice to produce sounds pleasing to the ear. 

B. To Restrain the Talent for Diffusion of Tone:— Avoid 
the habit of everlasting whistling; turn your mind to works of a meta- 
physical nature; put away your musical instruments and books; throw 
your melody and harmony to the wind, and devote your time to the 
study of history or mathematics. 



DECORATIYENESS. 

the tendency to ornament in a becoming manner* 

A full eye, accompanied by arching s thin, long eyebrows are emblematic 

of DECORATIVENESS. 

1. You care far more for the necessaries of life than for any ornaments. 

2. It pains you to see young people display their gewgaws, tinsel and 
trinkets. 

3. Plain practicalness, durable apparel, substantial furniture, houses 
undecorated by art suit your simplicity of style better than all the em- 
bellishments afforded by the world. 

4. When trinkets or jewels are given you, they might be worn, but 
you care not to purchase them. 

5. The occupation you generally admire is one where the useful is 
paramount to the adornful. 

6. Occasionally you adorn yourself in a plain or meagre manner, but 
gaudy equipages, gorgeous outfits or dazzling arrays of adornments you 
care little about them. 

7. Perhaps a plain ring or watch may be worn by you, but no gay 
tinselry will you ever flaunt to win the attention of the simple and 
unsophisticated. 

8. Artistic work you admire, but would not succeed well in an occupa- 
tion where ornamental work was required 

9. To lay out a tasty flower garden, arrange pictures, furniture, books, 
or museum would be your delight, if you had the means that you wish to 
use in such manner. 

10. You as naturally merge into fashions as a mouse into the cup- 
board; your whole soul seems to delight in the trimmings, styles and 
adornments which flaunt impudently to the breezes. 

11: Ambitious contemplations of viewing the decorations of Paris may 
thrill your being with unutterable joy; yet when you view the Elysium 
of Rome, or St Peter's, in the same city, your blood tingles through its 
life- channels and spreads its red glow of delight throughout your every 
lineament. 



HUNTATIVENESS. 125 

12. An Indian squaw or Negro woman could find no more delight in 
cheap jewellery or gay adornings than yourself. 

A. To Steengthen DecorativenesS:— Put on jewellery; cast 
aside your plain utilitarian ideas; purchase fashion books; gaze into 
every display window; associate with those who are dressy, and imitate 
their styles, and soon you will enlarge your taste for adornments. 

B. To Check your Fondness for Decorations:— Throw aside 
your rings, jewellery, or other adornments; live in the woods by camping 
out; and when ornament or usefulness are the only two prongs of a 
choice left, decide at once firmly in favour of worth, and never again 
allow your mind to seek the flimsy gewgaws of fashion. 



IIUNTATIYEXESS. 

THE DISPOSITION TO SEARCH FOR OR FOLLOW AFTER ANY PERSON 

OR THING. 
Some of the physiognomical records of this endowment are, fidness in 
the forehead immediately above the top of the nose, good muscular and bony 
systems, with the head carried well forward of the body. 

1. Being but feebly inclined to hunt either mentally or physically, 
you can refrain or avoid meeting those you do not wish to lind. 

2. You can abstain or not even attempt to discover that which is 
undesired. 

3. The elusive and evasive power within your structure is sufficient to 
overcome those feeble inclinations, you may betimes feel, to search out 
and rush headforemost upon hidden vice, or fugitive criminals. 

4. Caring not to pursue the concealments of life, or the refugee from 
justice, you would not become an able detective or administrator of 
executive law. 

5. That which requires little or no searching to find you may obtain, 
yet manifest no great desire to hunt or race after unknown or unseen 
objects. 

6. To follow up in searching for game, antiquarian curiosities, rare 
books, geological specimens, or facts, may not be your natural forte, yet 
with practise you might become an expert. 

7. Searching for game simply to kill it; may not afford you much plea- 
sure, yet when the necessities of the case demand your assistance to bring 
the guilty to justice your aid is of considerable value. 

8. You are efficient in the pursuit of any object, whether laudable or 
unworthy. 

9. If accustomed to the chase you may delight in diligently pursuing 
game, but would more likely search for ideas. 

10. To hunt up old coins or curiosities is a pleasant task to one of 
your nature if time is found in which to engage in such pursuit. 

11. The great delight of your life is to court favour or seek for some- 
thing which affords you pleasure. You will likely hunt for money. 

12. Angling, guning, chasing, and seeking each or all would afford 
you much amusement; you ever delight in hunting out something new. 

A. To Cultivate Huntativeness : — Buy yourself a gun and join in 
the chase: turn geologist, and pass much of your time in searching for 



126 



SAGACITIVEXESS. 



specimens with which to illustrate that science; become a naturalist of 
some kind and seek to find new species of animal life; travel, read and 
examine every avenue for new thoughts; in a word, turn huntsman in 
mind and body. 

B. To Restrain Hun^tative^^ess: — Allow facts and hidden objects 
to pass by unnoticed; never pry into the affairs of others; sell your gun, 
hunting horses and dogs, and find i)leasure in literature, science, art, or 
the more stable industries of laborious life; never indulge in angling, and 
renounce all games of chance, while you strive to swell your spiritual 
capacity in solitary repose and elevating meditations. 



SAGACITIVENESS. 

SO¥KDNESS OF JUBG^IEXT AND SHREWDNESS AI?E CONCOmXANTS OF THE 
FACULTY OF SAGACITIVENESS. 

Tlie short round neck is one of the natural accoiwpanlments of sagaci- 
tiveness. Napoleon I. had an extremely short neck, his head a2^par(:ntly 
resting upon his shoulders ; and all Europe learned hy sad experience his 
over2uhelming sagacity. 

1. You are as wileless as an 
ostrich ; shallowness and dotage 
are your weak traits of mind, which 
subject you to being imposedupon 
by any who wish to take advan- 
tage of you. 

2. Empty patedness and inca- 
pacity utterly unfit you for any 
path in life that requires thought 
or judicious ratiocination. Never 
could you appreciate the beauti- 
ful thoughts that spring up in the 
sagacious mind, and, like sweet 
flowers, ornament and perfume 
the pathway of life, and dehght 
the soul by their never decaying 
amaranthine spiritual loveliness. 

3. Being in your nature un- 
protective and always liable to 
imposition, imbecihty and doltish- 
ness are interspersed in almost 
every effort of your life. 

4. Having been unhandsomely 
dealt with in the general distri- 

. . bution of mother wit and acute- 

Thomas Parr Iho llved't'o Se'mre old age ness when dame nature g^ye you 
of 152 years and 9 months. At the age of in charge to your nurse, it is only 
120 he married a second wife, hy whom he j^y apiu<^ the sagacity of others 
^^^ ^^s^®' that you^'manifest any wisdom or 

penetration in your intercourse with the world. 




SAGACITIVENESS. 



127 




Sagacitiveness large. 

5. Xot having largely inherited 
quickness of perception or keen- 
ness of penetration in union with 
practical judgment, you are un- 
able to guard against the designs 
of others, and fail to turn things 
to the best advantage. 

6. Though neither great acu- 
men nor astuteness characterise 
you, yet you are not wholly 
simple or incapacitated. 

7. You take real pleasure in 
connecting the links in a chain 
of circumstances w^hereby the 
extremes of any great events of 
life are connected. 

8. Being protective in your 
•form and disposition, perspicaci- 

ousness is an active trait in your 
character. 

9. That keen acuteness which 
you employ when you deem it 
necessary to accomplish your 
aims, would fit you for the legal 
profession, trade, or politics, if ^ 
otherwise well suited. 

10. The ready and captious 
sagacity which wells up from the 



An Asiatic elephant. 




SagacltivoriCss Rmall. 
Ostrich. 



128 TRADISTIVENESS. 

deep and occult recesses of your subtle nature, when circumstances 
demand, obtains with those largely gifted with shrewdness. 

11. Being sagacious beyond the comprehension of most individuals, 
your genius is generally misnamed talent only. 

12. Being so full of shrewd tact and sharpness of intelligence in 
management, many fear to encounter or deal with you; in this they, in 
their turn, likely show their sagacity, as they might only come off only 
second best in the contest. 

A To Cultivate Sagacity:— Mingle with the world, and especially 
with those who are shrewd, astute, and sagacious ; learn the fact that 
you are doltish and slow of comprehension when others are endeavour- 
ing to entrap you with the bait of deceit ; keep the eye of alertness wide 
open and brush away the dust of over confidence ; draw full inspirations 
of air, and gently beat upon your chest to enlarge the lungs and heart 
which will assist in enlarging the neck and the capacity to carry the 
blood through it, thereby strengthening the neck and giving it relative 
shortness, while enhancing your shrewdness and sagacity. 

B. To Restrain your Sagacious Tendencies:— This is not almost 
ever necessary ; but, if you wish to become less able to cope with the 
accumulated acuteness of the world, you may place implicit confidence in 
others ; exercise little in heavy work ; keep to light occupations ; shun 
people of the world; and in due time you will become as unprotective 
as a giraffe, and be considered a fit subject for the wards of a lunatic 
asylum, especially, if your relations hope to inherit any poor residue of 
any property of which you may still be possessed. 



TEADISTIYENESS. 

THE TENDENCY TO TRADE AND BARTER. 

A wide, rounding jaw, rminding, short, elastic, and springy person, that is 
very active, are symbolic of a trading tendency. 

1. Utterly destitute of any wish to trade. 

2. If necessity demands it, you may buy or sell, but display no apti- 
tude in this direction. 

3. To purchase you are better adapted than to sell, yet should never 
enter upon the lists of exchange. 

4. To traffic, peddle, or auctioneer have no beguiling enchantments 
for you. 

5. It is seldom you read the columns of a newspaper where the various 
market quotations are given. 

6. Commercial transactions rather weary you, and trade has no 
attractions except through necessity. 

7. Can bargain for the plain necessities of life, but dislike to negotiate 
for another, yet could do so if necessary. 

8. Being able to purchase those articles that are needed in your family 
or business with fair success, you may venture into speculations only to 
find remuneration in a moderate manner or utter failure. 

9. To barter, hawk, retail, and job you take considerable pleasure in, 
and, if circumstances will allow, your talent could be profitably employed 
in mercantile pursuits. 



A D APTATI VENESS. 



129 



10. The musings of your mind picture many a bright bargain, and 
trading air-castles may hire you into huckstering or respectable trade. 

11. The bustle of markets, the stir of the business mart, or the up- 
roar of the money exchange lends thrilling delight to your business 
disposition. 

12. In your youth you seemed to have an unusual aptitude for 
trading; and with age this inclination has widened and taken deeper 
root in your organization until you care little for aught else than trade. 

A. To Strengthen Tradistiveness: — Buy and sell ; deal and 
barter ; speculate and exchange ; swap and dicker in every available 
article; buy old horses and trade them for land or sheep; sell your old 
waggons for cattle, and fat up your cattle and sell them for beef, and 
deposit the proceeds in a savings bank at the highest rates of interest^ 
set a price on any saleable article you possess, and bear in mind that 
commerce is the great highway to civilization. 

B. To Subdue your Inordinate Tendency to Trade : — Keep out 
of speculations; avoid the busy thoroughfares of life; live on what yoa 
raise ; always buy for cash and sell for the same; associate with pro- 
fessional and mechanical men, and shun the society of thrifty business 
men; read much and live a retired life, and time lending its assistance t® 
this rule will aid your necessities to restrain the desire for trade. 



ADAPTATIYENESS. 

the faculty which perceives and determines the fitness of 
persons or things for each other. 

A long, narrow chin that reaches well forward, is the sign of ccppropri- 
ateness; and the individual possessing largely this disposition will be a good 
judge of the adaptation of one thing or person to another. 




Adaptativeness large. 

Thos. Look and wife, who were well adapted to live together, for one was as 

avaricious as the other was miserly. 

1. DifTering from every one, you cannot admire any one so much as 
one resembling yourself. 

2. Irrelevancy so often appropriates your small stock of congeniality, 

I 



1^30 ADAPTATIVENESS. 

that nothing remains for good credit, or society, but discord and 
-qiierulousness. 

3. Discrepancies have so crowded themselves into the nooks, crevices, 
and crannies of your life that they jostle out the harmonies and all that 
is in accord with unison. 

4. Occasionally the inconsistent and incommensurable will mar your 
harmony with others. 

5. To be and do like others and agree with them in opinion would 
prove irksome and distasteful to you. 

6. You are conservative in your disposition as far as your nature "vnll 
permit, but you thoroughly dislike extremes. 

7. Correspondence in every circumstance of life must be gratifying to 
one of so congruous a nature as yours. 

8. As a diamond of the first water, you look upon consistency; being 
•oompletely averse to all the incompatibilities. 

9. Those in society most like yourself you can best enjoy. 

10. All your plans are coherent and consequential, and with those of 
•congenial tastes you easUy agree. 

11. Readily you detect a want of agreement or correspondence, and 
•often lament that such a condition should exist; but, in your general 
mood, your wish is for a companion similar to yourself. 

12. You instantly discern what is suitable to you, and the chief desire 
of your life is to live with one like yourself in mind and physique. 

A. How TO Improve Congeniality of Character: — Become accordant 
with others; adapt, adjust, and accommodate your manner of action and 
power of thinking to other minds, so that you may harmonize fully with 
them; and associate with those who have the same tastes as yourseK. 

B. How to Repress Congeniality of Mind and Character :~ 
•Cultivate the acquaintance of those who are essentially unlike yourself 
in every feature and characteristic; and then bear yourself in the most 
incongenial manner to all mankind. 




CLASS IV. 



COGNIZANT CAPACITIES. 

THE FOURTH CLASS OF CAPACITIES BEING LARGE, THE OSSEOUS OR BONY 
FORM WILL BE PREDOMINANT IN THAT PERSON. 



DISCRIMmATIVENESS. 

THE FACULTY WHICH DISCERNS AND JUDGES THE DIFFERENCE OR 
RESEMBLANCE OF OBJECTS OR IDEAS. 
The nose that seems divided at the point into a right and left part, and has a 
firm appearance and a fulness of the lower brow, should not be passed by when 
looking for signs of discrimination. 




Discriminativeness large, 
Linasus, a celebrated Swedish naturalist. 



Discriminativeness small. 
A Chinese woman, who was 
very deficient in the en- 
dowment to note and mark 
differences. 



1. In diagnosis and analysis you are very weak; accidentally, you may 
stumble upon some nice fields of thought, but minute investigation is a 
heavy drag to your mind. In descriptive capacity you are poor, while 
you are so slow in perceiving analogies and comparisons that a stroke of 
wit is lost upon you. 

2. Indiscrimination and misjudgment characterize you; hence you 
must always remain a stranger to nice differences and distinctions, and 



132 DISCKIMINATIVENESS. 

nothing but vivid pertinent illustrations can attract your attention. 
The idea of appropriateness is utterl}'- wanting in your mind. 

3. Your mind is of the un distinguishing character; hence you will 
often overlook and neglect slight distinctions; cannot institute compari- 
sons readily nor perceive the meaning of figurative language. 

4. The power of comparison is so weak in you that you never appre- 
ciate or utter analogies; the philosophy of things is almost without 
interest to you. Doubtiag generally your own judgment you cannot 
trust that of your advisers. Never attempt the profession of the chemi- 
cal analyst. 

5. Closely scrutinizing and analyzing have no charms for you; vast 
differences you can notice, but little ones attract not your observation. 
It is a puzzle to you to draw the line of demarkation between similar 
objects. 

6. Little heeding minute differences and distinctions, still you readily 
notice those that are striking. Being free from extremes, in this respect 
your mind is well balanced. 

7. You can analyze well, and hence estimate well the forms and 
qualities of things and persons, thus proving that your perceptions are 
clear and demonstrative ability good. 

8. Your ready comprehension of distinctions and differences enables 
you to regard with engrossing attention the affinities and diversities be- 
longing to different persons or things. 

9. Having a metaphorical turn of mind, you can ably draw parallels, 
and place in juxtaposition things that are analogous. Having a ready ap- 
preciation of slight differences you are a critic and a connoisseur. 

10. At a glance you discover the similarities and dissimilarities; you 
have real pleasure in comparing the conditions and states of things; in 
speaking and writing you are very ready, copious in illustration, with full, 
pleasing, and pertinent amplifications, analogies and allegories. 

11. You have a wonderful perception of nice and delicate shades of 
difference, and can at once detect the semblance between pretension and 
reality, and are not at all liable to be deceived. 

12. At a glance you perceive and take cognizance of resemblances and 
differences, being quite remarkable for your analytical power. How you 
revel in parables and metaphors. You must feel an intense sympathy 
with glorious old ^SOP and our modern ^sop, Fontaine. 

A. To Cultivate Discrimination: — Examine the differences between 
persons and things as well as their similarities; learn to discriminate 
nicely; criticize; use figurative language; read ample pithy illustrations; 
analyze and defiue; then, as good practical work for promoting your 
power of discrimination, study chemistry and natural philosophy. 

B. To Kestrain Discriminative Power : — Be less critical ; avoid 
taking cognizance of every little flaw and defect in mechanical and 
artistic work; indulge not in berating your friends or neighbours, but 
allow your charity to furnish abundant excuses for their excesses and 
perceptible defects of character; unite more and sunder less in your in- 
vestigations; be pseudo observant of the universe of objects around you; 
and receive and trust the assertion of others without investigation. 



STRUCTUKODEXTERITY. 



133 



STRUCTUKODEXTERITY. 

THE ABILITY OF FORMING AND CONSTRUCTING READILY AND DEXTEROUSLY, 
MATERIALS OR MENTAL PRODUCTS. 

Squmx faceSy with the bony form slightly in the ascendancy ^ are the 
requisite physical indications of a good mechanic. 




Structurodexterity large. 
James Watt, the celebrated Scottish 
mechanician. 



Structurodexterity small. 

P. T. Barnum, who said he never could 

whittle a barrel tap round. 



1. You are a complete meclianical void, totally wanting in every 
qualification in this respect. 

2. Being utterly disqualified for meclianical work where originality 
of thought or expertness of hand is indispensably requisite, your construc- 
tive incapacity and inefficiency are too evident to your friends, if not to 
yourself. 

3. Only capable of rough-hewing whatever you attempt to fashion, 
you work awkwardly as a mechanic, and have precious little of construc- 
tive ability. 

4. Though you may build or form, yet the work will be executed in a 
very poor fashion; hence you need not expect to excel as a mechanician. 

5. Your forte and talents are not in the mechanical direction, though 
you may have tolerable perceptions and comprehension of the means and 
resources required for accomplishing engineering operations, and adapting 
machinery to the objects intended, by manual labour. 



134: ORDINIPHYSICALITY. 

6. Though you are likely to devote your attention to other than the 
mechanical industries, still you have fair constructive abilities, and by 
application and practice you might become a tolerable vrorkman. 

7. Having a natural aversion to dilapidation of any kind you would 
prefer building up to pulling down, and could succeed pretty well as a 
builder, having a fair idea of architecture. 

8. Having a strong bias for plain mechanical workmanship, you would 
make a good artificer or artizan. For building, you have some inclina- 
tion, and by determined efforts you might succeed in the contrivance of 
complicated structures or machinery. 

9. Your inventive powers are ancillary to your automatic ability in 
mechanical workmanship, and with practice you would be able to manu- 
facture and fabricate neatly many new things, that would command the 
approbation of the skilled and critical in such matters. 

10. Having good natural mechanical and constructive ability you take 
much interest in machinery and mechanical appliances. 

11. By application you might become an expert in the use of 
mechanical tools; but if you have had experience in their use you are a 
superior workman or amateur mechanic. 

12. A mechanical inventive genius, you are gifted with extraordinary 
talent for invention and operation in such arts; Vaucanson-like, you either 
have, or should originate something hitherto unknown which would 
facilitate labour, in agriculture, manufactures, chemistry, electricity, 
mechanics, or any other department of scientific or skilled industry. 

A. To Train, C cltivate axd Develop Mechaisical Talent : — Always 
endeavour to concoct your own plans; make new models or improve those 
of others; and recollect that mechanism is necessary in every undertaking. 
Industriously practise the use of tools; saw, plane, chisel, carve, form, 
and put together the constituent parts of a house, simple or complicated. 
If you are unable to handle mechanical or artistic tools, then turn you^ 
talents to literary labour, and construct sentences, form ideas and 
theories; and by the rightly and rationally directed use of the faculty 
you shall unfold its power and intensify its action. 

B. To Curb and Restrain the Mechanical Talent: — Refrain from 
attempting to originate perpetual motion; never allow the desire for 
invention to become a mechanical mania or patent-right disease with 
yourself; never try to do anything that has not been already done; 
exercise other faculties, but let this one remain dormant. 



ORDIXIPHYSICALITY. 

the desire to arrange physical substances, or attributes. 

Compressed lips of medium tJiiclmess, regular and rather thin, well- 
defined features, accompanied ivith a systematic and regular pendulation 
of the hands, as loell as precision and regularity of step, are unmistalcahle 
signs of matericd order. The Language of physical order is an impulse 
to arrange articles so that they may hear due and systematic relation to 
each other. 

1. At home in disorder, you revel in confusion, and can never find 
vhat is wanted; your idea of the picturesque is utter confusion. 



ORDINIPIIYSICALITY. 



13& 



2. Your books and papers, or materials of whatever kind, are in one- 
place to-day, and somewhere to-morrow. You mix, muddle, and scatter 
things so much about that you have become to admire the promiscuous. 
Danby says: *' Desultoriness may often be the mark of ii. full head.'*' 
Query, did he not mean fool's ? 

3. Hodgepodge and litter will characterize the affairs under your 
personal superintendence. Being always in confusion, you are evei-^ 
ready to jumble and disarrange the furniture and furnishings of your 
residence. 




Ordiniphysicality large. 
Edwin Booth, actor. 



Ordiniphysicality small- 
Miserly, flat head Indian. 



4. Being rather irregular in many of your habits, your day for 
putting things to rights rarely comes; you are utterly reckless as to 
where you leave tools or implements of any kind. What a relief you 
must feel it to be that your limbs and members are only as a whole 
united and not at your own disposal. 

5. In you the power of appreciating order far exceeds the power of 
keeping it. When you are in haste you unfortunately get into a hurry 
and throw your things about in all manner of ways and directions. 

6. Being thorough and judicious, training may accustom you to put 
things in their places, but you rather dislike to spend much time iiL 
arranging your wardrobe or household. 

7. Being neither fastidious nor dowdy in your dress, orderly persons: 
have a fair share of your approbation, while your estimate likely em- 
braces more than the apparel of those you prize. 

8. Should tumult or anarchy arise in a meeting your displeasure 
manifests itself; but you can wait your turn (or "bide your time," as 
the Scotch say) if not led away by excitement. 

9. As you are very precise in keeping step and pendulating your.- 



2S6 OPvDIXIPHYSICALITY. 



while walking, you would make an excellent drill master or 
disciplinarian. 

10. You arrange your wardrobe, bookcase, or workshop, with syste- 
matic care, and if properly trained you will display much regularity in 
all the concerns of life. 

11. In physical materials your arrangement is perfect ; hence you 
would make an excellent bookkeeper or librarian. In such matters 
xemarkable method would be manifest in all details. Shakspeare's 
words apply to you as well as the insect you resemble: — 

" So work the honey-bees, 
Creatures that by a rule in nature teach 
The act of order to a peopled kingdom." 

12. A martyr to the love of order, you are distressed beyond measure 
Iby the sight of confusion, and never feel satisfied unless everything is 
fittingly arranged. With Sam. Johnson your goddess, ** Order is a 
lovely nymph, the child of beauty and wisdom; her attendants are 
comfort, neatness, and activity; her abode is the valley of happiness. 
She never appears so lovely as when contrasted with her opponent — 
I>isorder." 

A. To Cultivate Habits A?fD Tastes for Material Order: — 
In the arrangement of physical objects be regular, uniform, and uncon- 
fased; arrange articles in rows and ranks, and never place them where 
they do not belong; be patient in awaiting your turn at the bank, ferry, post 
cffice, and other places of business; let your steps be regular and measured; 
grade everything ; organize meetings, schools, debating and literary so- 
cieties, and benevolent associations; group pictures; parcel out packages 
el receipts, letters, and papers; arrange and classify insects and geo- 
logical specimens; assign a place to every article of wearing apparel; 
and in every way, as opportunity offers, assiduously cultivate this 
faculty, as it will facilitate business and act as oil in all the machinery of 
the labours of life. Southey has expressed our ideas in the most 
felicitous manner thus:—*' Order is the sanity of the mind, the health of 
the body, the peace of the city, the security of the state. As the beams 
to a house; as the bones to the microcosm of man, so is order to all 
tldngs." 

B. To Restrain and Lessen Habits and Tastes for Material 
Order: — Give yourself more ease and naturalness; let things get mis- 
placed and go tangled; don't trouble yourself about them, nor let 
yourself be a slave to your faculty for order. Your knife and fork are 
fast as useful instruments, no matter whether they lie orderly on the 
light and left of your plate, or are found in the midst of the dishes on 
the table; don't miad whether the shed of your hair is in a line or not; 
"be less precise every day; and never mind whether things are agee or 
tamed topsy-turvy; cultivate the magpie faculty, and hide things, lest 
they should be lost, where neither the owner nor anybody else can fir»d 
them. Abraham Tucker complained that whenever his maid-servant had 
been arranging his library, he could not set comfortably to work again 
for several days. This is the model for you ! 



ANGULARIT1VENES3 . 



137 



ANGULAMTIVENESS. 

THE ABILITY OF APPRECIATING THE QUALITIES AND BEAUTIES OF ANGLES 
AND STRAIGHT LINES. 

Angular form of ear ^ nose, malar or cheek-bones, hrows^ knuckles, knees, 
and every part of the human structure cannot he mistaken by a natural 
physiognomist as the hieroglyphics of angularity. 




Angularitiveness small. Angnlaritiveness large. 

Edward V. of England. Born 1470. An old Cardinal, who was quite eccentric. 
Smothered with his brother in 
the Tower of London in 1483. 

1. There is no part of your structure that forms an angle, and being 
thrown into curves you cannot comprehend or form anything in which 
angles abound. You feel desirous even of rounding the corners of furni- 
ture, implements, and houses, having a constitutional aversion to sharp 
points wherever they appear. 

2. Having in your frame very little of the earthy or crystallizable 
material which naturally forms angles in your bones, you take no 
pleasure in the corners and lines of crystals and exact shapes wherein 
smooth planes abound. 

3. The acute and crystalogenic attractive force being but feeble in 
your constitution, you fail to perceive and appreciate beauty in angles, 
preferring the blunt and round to the acute and sharp. 

4. Your small bones give more of the curve than the angular to your 
physique; hence you prefer going in the old routine mode of life rather 
than darting off at a tangent in striking out new and startling thoughts. 

5. Your features are neither too round nor too sharp, and rarely, if 



138 ANaULABITIVENESS. 

ever, do they run to extremes in either particular as to fancy or the work- 
manship you execute. 

6. Being harmoniously balanced in possessing a body alike free from 
acuteness or roundness, your form occludes inclination either to excessive 
curvilinearity or rectilinearity. 

7. No excess can be perceived in your faculty of angularity, and yet 
you will evince, although slowly, good judgment of material which may 
be rectilineal, zigzag, crinkled, folded, or crotchety. 

8. The forks of trees, corners of houses, angular plots of ground, &c. , 
you readily notice, and can remember the shapes of rectilinear figures 
and the intersections of straight lines far more accurately than rivers, 
mountains, or clouds, wherein the curvilinear line marks their flowing 
and waving boundaries. 

9. Though to the eye of the physiognomist it is at once apparent that 
the inflexible largely manifests itself in your nature ; yet, even the 
unskilled who come in contact with you must soon thoroughly under- 
stand this faculty to be your prevailing characteristic. 

10. The round and flexible person will signally fail to understand you; 
in fact, your mind will seem to be traversing some plain and straight- 
forward subject, when in an instant you dart off unexpectedly at a 
tangent, which stamps you as odd and whimsical in character. 

11. From your inability to appreciate and imitate curved lines, either 
simple or compound, you could never become a portrait or landscape 
painter. The mechanical arts in which plain surfaces and angles pre- 
dominate, are those for which you are by nature adapted. 

12. Being angular, sharp-cornered, and crotchety, in a pre-eminent 
degree, you will prove of some value to humanity, if you wisely and 
consistently select the vocation or profession for which so rare a specimen 
of the genlis homo is adapted. In social life you present to your asso- 
ciates many angularities of character. Frederick the Great of Prussia 
had no more sharp eccentricities and extreme acuteness than you possess. 
Mentally, you are constantly squaring every curve and bringing into 
line every graceful bend or waving deflection. 

A. The Manner of SxRENaTHENiNa the Angular Faculty : — 
Allow every intense emotion and desire to run to extremes ; cultivate 
moral courage, energy, and decision of character, as they are good 
auxiliaries of knuckles, elbows, and every kind of angularity; straighten 
the flexures; unbend the curls; practice architectural drawing, or engage 
in house-building; choose your associates from amongst the most crotchety, 
testy, touchy, and cusp portion of society, and learn to stick out your 
elbows; when you jostle against another, don't say, I beg your pardon, 
please excuse me, but dart on and fork into everybody and everything 
you see, and at last you will become as angular in character as a well 
cut diamond, if not as valuable. 

B, To Eetrench and Curb your Angular Nature: — Sketch scenes 
and faces; dance reels, waltzes, and cotillions; spin a top, and watch the 
musical swaying curves that are so beautifully described as its curvilinear 
life seems about to expire; earnestly, and in the majestic silence of ]sight, 
the *' mother of all things," view the ethereal dome, bedecked with its 
myriad suns set as gems in mystery's crown; trace and draw the winding 
shores of the sea, and the rivers that try to appease her insatiable call 
for many waters ; get into the region of the mountain ranges of both 



BENEFICED TN ESS . 



loD 



-worlds, and in silence contemplate the grandest and most elevating 
objects in nature ; let all the varieties of form, shade, and colour, en- 
rapture your soul and raise you to a sphere sublime. Never ijlane a 
board or dravr an angle; round off the angles of both the material and 
mental sharp points you encounter; curl your hair, if it is not naturally 
wavey; when you meet others, sweep gracefully round and past them; 
clap your wings (or elbows) close to your sides, and gracefully sweep 
past those you meet, though you abnegate your natural feeling of takmg 
•^ the right of way ;" and lastly, like a Nero determined to prove him- 
self so, bend every thought to the rounding off of the sharp points and 
angularity of your own mentality, and, like a practised and wary pdot, 
ste°er clear of the ffukes, dodges, and elbows of others. 



BENEFICENTNESS. 

THE INCLINATION TO DO GOOD. 

The long face 'joined to a recedmrj forehead and a prominent nose are 
nature's intimation of a naturally beneficent individual Peter Cooper lias 
the above form of features, and he annually educates several hundred 
children free of cost in the city of New Yorl: 




Eeneficentness small. 
^\ji Australian man. 



Eeneficentness large. 
Peter Cooper. 



140 BENEFICENTNESS. 

1. Only actuated by some selfish aim or end. You would contribute 
nothing for the relief of the needy were you possessed of the wealth 
of the Indies. You are as innocent of charitable feeling as John Elwes 
or Daniel Dancer, both noted misers. As Pollok has it: — 

" With eye awry, incurable, and wild. 
The laughing-stock of devils and of men, 
And by your guardian angel quite given up." 

2. To render a service and confer a benefit would not half so much 
gratify you as to injure and disoblige. "The silent digestion of one 
wrong provokes a second" in you, as Stern beautifully hits your pro- 
pensity. 

3. Having little active goodness or charity in your nature, you 
scarcely ever perform a beneficent action, being so thoroughly wrapped 
up in your own sweet self. Baxter was thinking of you when he said: — 
** Selfishness hath defiled the whole man, yet selfish pleasure is the chief 
part of your interest." 

4. The gifts and favours which you bestow upon those asking alms 
are really of no mutual value to either the receiver or yourself. They 
are given of sheer ostentatiousness. 

5. Should your kindness of trea.tment be all that is requisite you will 
delight in making others happy, but your giving will be with a careful 
hand. Your feelings are larger than your beneficence when tested by 
your gifts. 

6. Being humane and well-intentioned, and not by any means malig- 
nant, nor will venom even cause you to be barbarous, yet charitableness 
will not rob you of much of your means. 

7. When you are certain the suppliant for charity is needy, you give 
ungrudgingly. At your hands, the ordinary street beggar and able- 
bodied mendicant will receive small assistance. 

8. The secret desire of your interior life is to be good and kind. 
When and how much you give depends upon your early education and 
your means. 

9. You will do much to relieve the sufferings of those around you. 
You desire to execute the philanthropic plans you concoct; and being 
propitiatory in your nature, you can overlook the faults of others and 
form excuses for their shortcomings. 

10. The bestowal of daily food to those who are needy would afford 
you exquisite pleasure j your almsgiving will always assume a practical 
form, and hence you prefer giving food, clothing, or a home to the 
destitute rather than money, yet even this you will give whefi you feel 
satisfied in doing so. 

11. As soon as you are convinced of the worthiness of the object, 
your purse is always open, and you are inclined to give largely in the 
promotion of science, art, discovery, civilization, or the relief of suffering 
humanity. 

12. Like Mr Gosse of London, you would rob yourself to benefit men 
or animals; nor can you bear to see a brute ill-used. Your type of char- 
acter is that of Henry Bergh of New- York, who is the executive head of 
the society in that city for the prevention of cruelty to animals. Good- 
ness in your character is so much in excess that it may be considered 
almost a fault. Bacon says of goodness: '*This of all virtues and 



DECISIVENESS. 141 

dignities of the mind is the greatest, being the character of the Deity; 
and without it, man is a busy, mischievous, wretched thin^." **Good 
deeds will shine as the stars in heaven," says Chalmers. Dickens says: 
** There is nothing innocent and good that dies and is forgotten." As 
to its reward, Basil beautifully observes: ** A good deed is never lost; 
he that sows courtesy reaps friendship; and he that plants kindness 
gathers love, and gratitude begets reward." 

A, To Cultivate Beneficence: — Imitate the good Samaritan; learn 
the golden rule and try to live by its precepts; give freely, however little; 
cultivate the amiable and noble; forgive all that injure you; read the 
lives of Howard, Oberlin, Gurney, Peter Cooper, Florence Nightingale, 
and Lady Coutts; do not think the world selfish; remember the widow's 
mite, but do not forget it was all that she possessed. Old Epicurus 
says: *'A beneficent person is like a fountain watering the earth and 
spreading fertility." Cicero remarked: **Men resemble the gods in 
nothing so much as in doing good to their fellow creatures." The follow- 
ing sentiment given by Shakspeare should be your guide: ** Great minds 
erect their never-failing trophies on the firm base of mercy." 

B. To Restrain Beneficence: — Eemember that charity begins at 
home; learn to say no; don't be so tender-hearted and pathetic; you 
should have a kind but economical partner and defer to his judgment in 
all your acts of charity. Remember what Shakspeare says: 

" My master is of churlish disposition, 
And little recks to find the way to heaven 
By doing deeds of hospitality." 

Lord Halifax has also well said: '*He that spareth in everything is an 
inexcusable niggard. He that spareth in nothing is an inexcusable mad- 
man. The mean is to spare in what is least necessary, and to lay out 
more liberally in what is most required in our several circumstances. " 



DECISIVENESS. 

the faculty of putting an end to controversies or doubts, by an 

assertion, an irrefragable fact, or argument. 

Prominent and ivell defined features, in connection with a large, active 

brain form, are nature's records in favour of decision of character » 

1. Being utterly without the ability to choose between two alterna- 
tives, the character best befitting you is identical with that of the weather- 
cock. 

2. Naturally fickle and undecided, you cannot be relied upon; hence 
society has been almost unaffected by your infi.uence. 

3. Ever changing your mind you show how completely you are the 
victim of circumstances; a frail barque on the ocean of life without a helm 
and tossed to and fro by every wind; your daily conduct is well indicated 
by your unsteady gait. *'Both right and wrong bemg hooked to your 
appetite, you follow as it draws." 

4. Light-minded is the designation usually applied to such characters 
as you; your life is one of resolutions instead of being one of resolution; 
hence your oft felt doubts and suspense. ** Some men, like pictures, are 
fitter for a corner than a full light," such is yours. 



142 



DECISn'ENESS. 



0. Fickle and freakish, you are moderate in your endeavour to make a 
point. Keep in mind the observation of Burke: — *' Those who quit their 
proper character to assume what does not belong to them, are for the 
greater part ignorant of both the character they leave and of the charac- 
ter they assume." 

6. Inherently ready to retreat and yield rather than be stupidly 
obdurate, you are neither very fickle nor constant. Take the sage advice 
of Socrates: "Endeavour to be what you desire to appear." 

7. Possessed of a nature too plastic for positions of great responsibility, 
though generally stable and suflSciently decided for ordinary affairs, you 
would do well not to assume dictatorship, ascend a throne, or mount the 
presidental chair. Archbishop Whately gives sound advice when he 
says: *'Do you want to know the man against whom you have most 
reason to guard yourself? Your looking-glass will give you a very fair 
likeness of his face." 





Decisiveuess small. 
Louis W. Jackson, au ignorant, hire- 
ling, -^lio murdered a man in Illinois 
for 500 dols. 



Decisiveness large. 
Montesquieu, an accomplished 
scholar, upright man, and con- 
scientious judge. 



8. Such is the enterprise of the world that your firmness and persistent 
determination are not a whit more than what is necessary. Remember 
what Virgil has so well said: " They can conquer who believe they can." 
This chimes in admirably with your innate being. 

9. Your character has such weighty influence that others have little 
power over you, except it plainly appears that they should. Yours is the 
kind of character Milton had in view when he s?*id : "He who reigns 
within himself and rules passions, desires, and fears is more than a king." 

10. Possessed of remarkable inflexibility and determination of charac- 
ter, you have resolution, decision, and stability to give you the charac- 
ter of staidness and solidity. "You can govern your passions with 
absolute sway, and grow wiser and better every day." 

11. Incapable of yielding, you have a solid unmoved resoluteness not 
easily thwarted. Lavater must have had such characters in his mind 



OBSERVATIVENESS. 143 

%vhen he wrote: **He- who, when called upon to speak a disagreeable 
truth, tells it boldly and has done, is both bolder and milder than he who 
nibbles in a low voice and never ceases nibbling." 

12. Being doggedly positive you have become perfectly tyrannical in 
disposition. Keep in mind what the old cynic Diogenes said: *' A tyrant 
never tasteth of true friendship, nor of perfect liberty." 

A. To Cultivate and StrengtiiExN- Decision of Character: — Let 
circumstances be ruled by you, but never allow them to swerve you from 
your purpose. However humbly, take as your models such men as 
Ccesar, King Alfred, Bruce, Washington, Wellington, Nelson, Andrew 
Jackson, and Abraham Lincoln. 

B. To Repress and Weaken Decision of Character: — Keep in 
mind that you as well as others are liable to err, and that your excessive 
positiveness has often rendered you offensive to others; be a little more 
gentle and pliable; allow the opinions and decisions of others to have 
more weight with you; avoid being so positive and indomitable; and 
shake off the onerous feeling that the world has been shifted from the 
shoulders of Atlas to yours. Ever keep in mind Fletcher's apothegmatic 
words: — 

" Our acts our angels are, or good or ill, 
Our fatal shadows that walk by us still." 

Remember that character is as inseparable from yourself as your very 
being; and also, ** Talents are nurtured best in solitude, but character 
on life's tempestuous sea." Then keep clear of the billows in order that 
you may ever become more undecided. 



OBSERYATR^ENESS. 

the quality or disposition to look closely ant) with rigid care at 
every object. 
Fall long arcMng eyebrows, which are lowered doiun close to the eyes, 
are the visible physiognomical expression of a desire and capacity for 
observation. Darioin is an excellent example of large observation. 

1. Destitute of any desire for knowledge, you never gape, stare, or 
wonder, being totally incurious and unimaginative. Your knowledge 
must be very limited, and if you can avoid it must never much extend 
its boundaries. 

2. Only carelessly noticing what is thrust before you, as well might 
you be blind for all the use you make of your eyes. Hence your few- 
ideas of things observable must be very confused, as you can have no 
definite knowledge of anything; and you may often be caught with a 
vacant stare of unrecognition in your face when you meet your most 
intimate acquaintance. 

3. Your observant capacity and descriptive talents are slender; 
hence you could never become proficient in reading or portraying 
character; and you take almost no notice of your surroundings. 

4. Naturally inconsiderate and inadvertent, you will be seen strolling 
along the streets with your head down, in apparent listless meditation 
without taking the least notice of objects or persons. You will often 
be surprised by the question from some of your friends or acquaintances — 
** Why did you cut me the other day?" 



144 



OBSERVATIVENESS. 



5. Being apt to observe only the most conspicuous things; hence minor 
objects will very likely escape your notice; and you are rather desirous 
of seeing the world, though not by any means strongly characterized by 
this faculty. 

6. Though you overlook some of the minutiae, yet it affords you 
much engrossing pleasure to view the world. Articles and objects not 
intimately connected with your business you will often take pleasure 
in examining. 

7. Having an insatiable thirst for knowledge, you examine very 
closely both persons and things, as you desire to see, know, and 
inspect, in order to satisfy yourself. 

8. Being of an earnest, observant, inquiring nature, you carefully 
attend to the concerns of daily life; observe well the general appearance 
of men and things; and everything attracts your attention sufficiently to 
afford you definite ideas of details. 




Observativecess large. 
Darwin. 

9. Having a quick, ready, observant eye, you would enjoy travel- 
ling, as you are always on the look-out, and ready to examine every- 
thing around you. Observation and experience are two of your best 
instructors. 

10. The five reception doors of your mind are ever wide open and 
ready to admit their appropriate visitors. Consequently many facts and 
ideas gain entrance, and nothing can be concealed from you; you would 
excel in the natural sciences. 

11. Intensely endowed with insatiable curiosity, you manifest it in 
your eager desire of knowledge. And having an excellent talent for 
observation, and an aptitude for acquiring knowledge of details, you 
scrutinize every object with intense delight. 

12. Such is your intense curiosity and impetuous eagerness to see and 



PERSISTEXACITY. 145 

examine everything, that you know what exists, and nothing escapes 
your acute, keen, and scrutinizing penetration. 

A. To Cultivate and Strengthen Observation : — Open your eyes 
upon everything visible; try to see everything; let the ten thousand 
objects you pass in the streets be scanned minutely; be off-hand and 
ready. Embrace every honourable means of awaking in your mind a 
desire for knowledge; be inquisitive and ready to see **the sights;" 
interest yourself in all the natural sciences, such as astronomy, geology, 
chemistry, botany, ornithology, &.c. ; and never forget that observation 
is the great medium and the lever by which we gain access to their 
mysteries, and poise aloft for the instruction of others new stores of 
knowledge. 

B. To Restrain the Desire for Observation: — Don't be so in- 
quisitive; mind your own affairs and let all those of other people alone; 
look after only those things appertaining to the mere business of life ; 
and remember that your questions regarding the affairs of others and 
their special province will be deemed impertinent. In one word, let 
indifference and listless carelessness about everything be your constant 
characteristics; and let the motto on your banner be, nimporte fie., It 
matters not.) 



PERSISTENACITY. 

THE DISPOSITION OF HOLDING- ON, THE PROPENSITY TO PURSUE A 
COURSE OF DESIGNS OH CONDUCT. 

The body or ramus of the lower jaw, luhen long, may safely he con^ 
sklered the certain evidence of remarkable perseverance. Tliis faculty 
is large in the bull dog, and small in the fox and ivolf 

1. Your nature is transitional, unstable, shifting, sliding from one 
conclusion to another; like a wolf you snap at an undertaking and in- 
stantly let go. 

2. Versatility is your paramount characteristic, hence 3^ou can adopt 
at a moment's notice any course of action. Convertability is a promi- 
nent trait of your nature. 

3. Assimilation and transmutation are powers so equally blended in 
your nature that your life seems ready to change its current from one 
channel to another with great facility. Either your life or views you can 
readily reorganize. 

4. Being likely to yield your grounds of argument you reasonably 
and consistently with your character avoid harping upon the same string 
and repeating your discussions. 

5. The genuine verities of life you love, but you will never enslave 
yourself to anything requiring to be accomplished by persistent efforts. 

6. Should stings and thorns lie in your path you heed them not, 
when you have settled in your mind that your cause is worthy of your 
pursuit. 

7. Such sentiments as those embodied in the following words of 
Lucretius, you heartily admire : — 

"A falling drop at last will cave a stone." 
K 



146 



PERSISTENACITY. 



The original we may quote for those who admire this old Eoman scholar 
and poet : — 

" Qutta cavat lapidem non vi sed seepe cavendo," literally 
A drop hollows the stone not by force, but by often falling. 

8. Constancy in carrying out the project of your life is a positive and 
prominent trait in your character. 

9. No one need try to turn your life from the higher aspirations of 
your nature; for, unless swayed by excellent reasons, you are unshifting. 




Persistenacity very large. Petsistenacity very small. 

This gentleman has lost thousands of Johnny, Tvho could not persevere in an under- 
pounds sterling by being excessiyely " taking sufficiently to succeed, 

persistent. 





Persistenacity small. Persistenacity large. 

Prairie wolf or cycte. Bull dog. 

10. Tenacity of purpose and persistency of pursuit are your charac- 
teristics. Whatever intentions you have determined upon for your life's 
course in those you will continue to persevere. 



KECTITUDITIVENESS. 



147 



11. The invariable purpose of your life is unswerving, still pursuing, 
you ever persist and remain inflexible. 

12. Nothing could turn you from your purpose. Perseverance is the 
magic key that opens for you the portals of every avenue to success. 

A. To Imphove the Power of Perseverance: — Grapple with the 
trials and labours of life in an earnest^ persistent manner; shrink not from 
carrying to consummation all your noble views and aspirations; and 
remain fixed and determined on all occasions. * ' If at first you don't 
succeed, try, try, try again." 

B. To Check Perseverance: — Eeverse, change, and let slip your 
former opinions; strive to be guided by your judgment rather than im- 
pulse; forget that those who hold on longest and most tenaciously are 
sure to win^ and be mutable, versatile and fond of change. 



KECTITUDITIVENESS. 

the faculty that incites honesty of purpose and straight- 
forwardness OF CONDUCT. 

Square hones, a hony cJiin, prominent cheek holies, and eyes which are 
at right angles to the mesial line of the face, or which cut straight across 
the face, are signs of honesty of purpose. 




Eectituditiveness small. 

John Tetze], Tendor of indulgences, a 

dishonest face. 



Eectituditiveness large. 
Andrew Jackson, an honest face. 



1. Being a thorough-paced knave, the law may have some influence in 
preventing you from doing wrong, but much more likely it will require 
the prison, penitentiary, or workhouse to prevent a second act of dis- 
honesty. 



148 



PwECTlTUDITIVENESS. 



2. Naturally wanting in honesty and void of integrity, your fraudu- 
lent disposition and propensities will stamp you with disgrace and 
ignominy. 

3. Lacking in the sound principles of honesty, you are seldom, if ever, 
troubled with any scruples of conscience. Though, sometimes, you may 
intend to be as just as others, still somehow it ends by you deeming them 
dishonest. 




Eectituditiveness small. 
Lizzie Smith, a notorious pickpocket 
New York Citv. 



Eectituditiveness large. 

Wm. Tyndale, a translator of the Bible 

and martyr for the same. 



4. Your moral nature not having received the stimulating influences 
conferred by education, and instilled by birth and rectifying circum- 
stances around you, such as would have moulded your character into 
conformity and sympathy with what is right and real ; you should ever 
beware of temptation, lest you be inadvertently overcome and fail to 
withstand the wily and potent propensities within you to commit evil. 

5. As self-interest will prompt your weak mind to deceive and cheat, 
in expressing opinions you may give an unequal distribution of merit or 
demerit. 

6. You earnestly strive to shun the wrong and act aright, yet under 
^eat trials you may yield to temptation, but sadly will you repent the 
-error; and having tasted the bitterness of sin, and turned from it with 
disgust to feel the pleasurable sweetness of virtue, the experience wiU 
cause you to become more upright in disposition and conduct. 



EECTITUDITIVEXESS. HO 

7. You will generally act uprightly, being disposed to place great 
value upon rectitude and veracity; yet you may be swayed by great 
temptations, being almost equally balanced between turpitude and 
probity. 

8. Having a fair instinctive perception of the difference between right 
and wrong, truth and error, you will encourage in the young a high sense 
of honour and faithfulness, and endeavour to manifest candour and plain 
dealing on all occasions. 

9. Justice and fair- play please you; you endeavour to be truthful and 
impartial in your judgment, and entertain a high regard for straightfor- 
w^ardness of conduct and character. 

10. Having naturally a love of integrity and detestation of falsity and 
deception, in your intercourse with your fellows, your aim is to do the 
right, to shun and suppress the false, and on all occasions promote 
rectitude of conduct and character. 

11. Feeling no degradation to acknowledge it when you are in fault; 
you are ever ready to condemn yourself in what you do, and to overcome 
with the right; nor will you adopt any expedient which is not sanctioned 
by probity. 

12. Intensely honest and upright in your own nature, you resemble 
Diogenes who was so intent in search of an honest man that he lighted 
his lantern and went forth at noon-day in search of such a character but 
failed. You think with Pope that *' An honest man's the noblest work 
of God." Never for a moment do you harbour a thought of evil; greatly 
resembling Andrew Jackson, who had such contempt and hatred for 
falsehood and dishonesty, that when a man told the integrified president 
a lie, Jackson kicked him out of his room. 

A. To Cultivate the Ennobling Faculty of Kectitude:— This 
faculty depends so much on early education that every mother should 
begin early in the life of her child to tutor and educate this faculty by 
her kind advice, and moral lessons, but of all things by her example, 
remembering that precept teaches but example draivs (i.e., educates.) 
Study the meaning of the word right (^straiglit^ and follow its precepts. 
Kever tamper with rectitude of principle, but ever bear in mind that the 
world hates falsehood; then, in everything you say or do, be sincere, 
just, and straightforward. Exercise taken in the open-air, under the 
genial influence of the beaming sun by the young, will settle and 
strengthen the foundations of honesty; and the continued use of sensibly 
regulated exercise in open-air with associations of elevated moral tone, 
will tend to strengthen and confirm the basis of honour. Let the noble 
example of Epaminondas, the great Theban "general, be your guide in 
honesty; whose love of truth was so great that he never disgraced him- 
Felfbyalie. Allow nothing to tempt you to err, that your character 
may resemble that of Ph6cion. the celebrated statesman and orator who 
was called by the ancients an honest man. 

B. To Kestrain the Faculty of Rectitude:— Don't for one 
moment entertain the idea that you have committed sins unpardonable; 
be less critically inclined towards your own shortcomings; sneer at all 
your trifling sins of omission; scout the ideas of moral obligations and 
duty; eat freely of bread and other edibles; sleep as much as you can; 
and, no matter how enormously you have transgressed, offended, or 
sinned, never repent. 



150 



COMPUTATIONUMERICALITY. 



COMPUTATIONUMERICALITY. 

* SKILL IN COUNTING AND EECKONING. 
Whenever loe observe the outward extremities of the eyebrows running 
towards the top of the ears, or horizontally backwards, it is a sure sign of a 
quick, ready calculator; but when the external terminus of the brows curve 
downwards to, or towards, the malar bone, as in Lord Lyttleton, it is 
a trustworthy indication that the person, thus facially marked, sadly lacl's 
the ability to perform accurate numerical calculations. 




Computationumericality small. 
Lord Geo. Lyttleton, an eminent historian 
of England, who was unable to master 
the Multiplication Table or any of the 
common rules of arithmetic. 



Computationumericality large. 
Thos. Allen, M.D., a scholar in the 
reign of Queen Elizabeth, the first 
mathematician of his day. 



1. So completely deScient are you in the compreliension of numerical 
relations that you never can even learn the Multiplication Table. In this 
respect you strongly resemble the late Rev. Mr Craddock, of Dublin, 
who could never learn the Multiplication Table. 

2. Long arithmetical problems are a great bore to you, as you are 
almost totally deficient in this faculty. Hence no amount of cultivation 
could ever render you fit to be compared with such experts in figures as 
Euclid, Lana, Lagny, Landen, John William Lubbock, Thomas Drum- 
mond, Sir John Leslie, Herschel, Zerah Colburn, Lagrange, Truman 
H. Safi'ord, Adrien Marie Legendre, Arago, &c. 

3. Being unable to appreciate nicely and readily the relations of num- 
bers, figures are always a drag to you and repulsive. In any urgent case, 
being compelled to cast accounts, you cannot trust yourself without con- 
sulting your tables and using graduated instruments. 

4. Being rather deficient in this faculty, you will require much prac- 



COMrUTATIONUMERICALITY. 15 1 

ticG to attain skill; but you can scarcely ever expect to take an ardent 
deliglit in the study of any of the exact sciences. 

5. Though slow and uncertain in arithmetic, you may take consider- 
able pleasure in the study of algebra and geometry. 

G. Though you will probably fail in the complexities of fractions and 
the extraction of roots, and find yourself deficient in exactitude, still by 
patient perseverance you may become proficient in the simpler rules of 
arithmetic. 

7. You have scientific inclinations and like accuracy, yet you are 
neither precise nor inexact in your own affairs. 

8. Very well balanced as a mathematical reasoner and calculator, you 
will excel, especially in numbers, and yet never become insane about 
computation. 

9. While you are not a genius in the sciences of number and measure, 
you have naturally a strong desire for accurate answers and conclusions 
in arithmetic and mathematics. You are inclined, by instinct, to cal- 
culate or ask the number of those present at a party, assembly, camp- 
meeting, or mass-meeting. 

10. In the knowledge and science of quantity, you have unerring apti- 
tude; and having a sound mathematical judgment, you desire to deter- 
mine accurately all the problems of life. In the higher mathematics you 
could succeed admirably. 

11. Having an innate tendency to apply your calculating powers to 
everything, you feel great pleasure in the use of figures, and are naturally 
rapid and correct in calculations. Such is your instinctive feeling that 
you would count the windows in houses, the panes in the windows, the 
telegraph poles along your route by the rail, the ornamental pipes in 
front of an organ, the pews in a church, or, indeed, anything that may be 
counted. 

12. Having an intuitive comprehension of numbers and quantities, 
with their endless and infinite delicate relations, you are a mathematical 
prodigy. Your scientific mathematical conclusions come * ' As effortless 
as woodland nooks send violets up and paint them blue." 

A. To Improve your Talent eor Numerical Computation: — 
Count all you see that can be numbered; at night reckon the pulsations 
of your heart, the ticking of your watch or clock; study and give un- 
divided attention to long problems in arithmetic; morning and evening 
think out several problems in mental arithmetic; keep a slate or calculat- 
ing materials in your room, and just before retiring to rest solve a few 
accounts of fair length; keep the faculty in exercise and it will 
strengthen. 

B, To Eestrain the Faculty for Estimating and Computing: — 
Avoid working in figures; cease to count objects or parts of them; turn 
your mind to other matters; never attempt to get rich by air-castle 
building in calculations alone; but turn your mind to anything else. 



152 



SOLIDATIVENESS. 



SOLIDATIVEXESS. 

THE POWER THAT JUDGES OF SOLIDITY OR COMPACTNESS. 
When density is large it reveals itself hy a firm quick step and a well 
balanced gait; and in the face it betrays itself hy a quiet, steady, thoughtful 
expression of the eyes. 




Solidativeness large. 
J. Q. A. Ward, sculptor. 

1. Your valk or gait lacks steadiness, hence you are liable to falter, 
fall, or be capsized. 

2. Being liable to dizziness on elevated places, and wanting the power 
of equipoise, you are unable to balance well, and should never attempt 
the Blondin feat of crossing the Niagara falls upon a rope. 

3. Being liable to stumble jou. should keep upon terra firma; in 
hurling and curling you are liable to miss the mark; you cannot become 
an oflfhand and expert judge of the weight of animals; nor can you well 
IDeer into objects sufficiently closely to tell where compactness reigns or 
sleaziness abounds. 

4. As it is nearly impossible for you to learn by sight whether or not 
much matter is contained in a small space 3^ou should weigh all you 
purchase, if you desire to have an approximate knowledge of the weight: 

5. Having but a feeble perception of the lightness and compactness of 
material, you would be liable to stumble and fall, unless you are doubly 
careful. 



SUGGESTIVENESS. l53 

6. Not being very able in judging of the proportion of matter to the 
bulk, you must be unable to determine accurately whether or not the 
constituent parts of a body are closely united. 

7. With practice, you could roll a ten-pin ball and possess a fair idea 
of the laws of gravity. 

8. Ponderosity or lightness rarely escape your notice; rigidity or 
pliancy arrest your attention, and hence you readily determine which side 
of a load is the heaviest. 

9. Seldom do you miss your footing, and can throw a stone, pitch a 
quoit, or ride a horse, and could walk in dangerous places with ease and 
self-possession. 

10. Being excellent in statics, at a glance you can judge whether a 
body is cumbersome or sublimated. If a thing is impenetrable or com- 
pressible, you recognize either condition with facility; and you can tell 
whether a peach or an apple is hard or soft without trying it with your 
hand. 

n. Engineering would be your delight as you are excellent in dynami- 
cal skill and understand the application of mechanical forces, while you 
readily perceive degrees of force and keep the centre of gravity well. And 
besides all this you can decide whether the material is close, compact, 
and firm or fluid and rare. 

12. Having great facility in judging of momentum and resistance, 
your idea of relative weight and ability to keep the balance is a superior 
one; being sure-footed as well as sure-sighted, you would excel at quoits 
and archery, while you are a dead shot. This faculty was large in 
Brunei, the celebrated engineer and mathematician. 

A. To Cultivate the Faculty of Judging of Density: —Balance 
yourself on one foot; balancing in dancing and riding calls out this 
ability. Practice shooting; suspend bodies on a point; a book upon 
your thumb; hold in equipoise any body you can command; and play at 
ball, ten-pins, bagatelle and billiards. 

B. To Restrain this Faculty:— Use it only to a good purpose and 
do not play mountebank or Blondin. 



SUGGESTIVENESS. 

THE POWER OF furnishing PRACTICAL ASSISTANCE OR DIRECTION. 

The annexed engraving of Mr Holcraft, of California, in which the 
septum of the nose is long at the place to ivhich the index fnger points, indi- 
cates an unusual amount o/ suggestive fertility of mind. 

1. Devoid of freshness, your mind resembles a dead and leafless shrub 
unfruitful and utterly careless about the conjectural, hypothetical, or 
theoretical. Illusive notions and ideas never trouble your mind. 

2. Inclined to travel in the beaten ruts of ages gone, pre-supposition 
will find little sympathy with you. Ever ready to repeat the same 
threadbare story or anecdote ; the ideas you deal in are counterfeit and 
plagiarized from more original minds. You are no innovator upon old 
ideas, being enamoured of stereotyped customs and notions. 

3. Being devoid of creative intelligence, the world will be none the 
richer in mental treasure from your advent, or departing mental bequest. 



154: 



SUGGESTI\^ENESS. 



The very attempt to innoculate you with, a fresh idea strikes pain to 
your heart. 

4. Though you would not be presumptuous, yet you are under the 
necessity of accepting the logic of others, and still feel unsatisfied with 
what you consider baseless deductions. New ideas are not manufactured 
by minds of your mould. 

5. Since you care little for theoretic or hypothetic ideas, not being of an 
intimative nature, you are somewhat feeble in the capacity of suggestioji. 




Suggestiveness large. 
Mr Holcraft of California. 

6. Though none too suggestive, yet should danger hover near, your 
mind will suggest the means of avoiding it. Having a taste for the 
novel, you enjoy fresh scenes, and are ever ready to encourage those who 
are making discoveries in science. 

7. To your mind the old rut is not quite satisfactory^, hence you ven- 
ture upon suggestive hints when startling propositions present themselves 
to you. Though rather putative you are quite good counsel. 

8. You are competent to appreciate and sympathize with an original 
genius who ventures to question and controvert the old philosophy, 
while your own cogitations are inventive and fertile. 

9. As theories and conjectures are ever waiting at the portals of your 
mind, your putative and instinctive nature will leap to many rash and 
original conclusions. In this characteristic you largely resemble the famous 
and talented Lord Brougham. 

10. Postulation and presumption will make you impractical; your 
monitions are worthy of the notice of those for whom they are intended. 
Many new theories occur to your mind, and the style and diction of your 
writings are perfectly unique, havdng no family resemblance to those of 
any other writer in the entire catalogue of literature and science. 



CnARACTERIOSCOriCITY. 155 

11. Possessing many secret incitements, you profess to know much of 
tilings of which you are ignorant; still, your originality in designing and 
planning shows that you are the possessor of a mind of your own capable 
of mighty projects. 

12. With a rare talent for invention ever evolving something un- 
matched, you imperceptibly become hortative, dogmatical, and full of 
false conjectures; you are constantly surmising and insinuating to the 
intense annoyance of those of ordinary suggestive power and imagina- 
tion. 

A. How TO Stkengtiien the Faculty of Suggestion:— Seize 
eagerly and examine whatever is new; study the wonders of nature in 
their uncontaminated state; and, unfetter your mind, by metaphysical 
research; let each day have its hours of solitary study, guided by authors 
of original works; while in solitude, write something unsurpassed. Great 
and supreme minds, such as Montague, Leibnitz, Petrarch, and Voltaire, 
retired from the fashions and frivolities of an apeing world, in order to 
evolve new thoughts. Montague says of company and bustling courts, 
** There is an effeminacy of manners, a puerility of judgment prevailing 
there, that attached me by force to solitude." 

B. To Restrain or Weaken the Faculty of Suggestion.-— 
Be quite satisfied with what you know; let the veil of superstition be 
your shield, and leap from premises to conclusions without one inter- 
mediate step of ratiocination; smother every original thought; ape others, 
and in due time your suggestions will become feeble if not altogether 
smothered. Keep pace with fashion, remembering it is a hard race; 
adopt the old foggy notions of the stagnant past, and you may fairly say 
I have suppressed originality. 



GHARACTERIOSCOPICITY. 

THE ENDOWMENT WHICH GIVES THE POWER OF PENETEATING AND 
UNDERSTANDIN«^ THE CHARACTER OF OTHERS. 

Prominence of tlie frontal hone immediately over the inner corner of the 
eye together iv'ith a prominent and long nose are unfailing evidences of keen 
perception of character, 

1. Knowing or caring little about character, you are very easily de- 
ceived in individuals. 

2. When in the society of others for a length of time you may learn 
their characters, but you are unable to discern them at once. 

3. On the second interview, people appear vastly different to you from 
the ^^rs^. 

4. In a knowledge of friends or foes you should not flatter yourself. 

5. Be not hasty in your judgment of those you meet, as you may 
be deceived by others in their peculiarities. 

6. You may feel some interest in faces, yet other themes will absorb 
your soul more completely. 

7. In the expression of the human countenance you feel a deep 
interest, and in human nature you have a theme of real enjoyment, 
while you are ever ready to interest others. 



156 



CHARACTEPtlOSCOPICITY. 



8. If 5^ou have studied physiognomy you will readily appreciate the 
characteristic signification of faces. 

9. The appearance of individuals excites your curiosity, your presenti- 
ments about persons are apt to prove true. 

10. The peculiarities of human dispositions are no mystery to you; 
and your perception of their dispositions are clear and correct. 

11. Your talent for the study of anthropology, ethnology, ethno- 
graphy, and human character, is very remarkable. 




Characterioscopicity large. 
J. "P. Porta, a learned mathematician, and 
NeapoMtan writer. Author of works on 
physiognomy, natural history, optics, 
hj'draulics, and agriculture. He was the 
inventor of the camera obscura. Born 
at Naples in 1540, where he died in 
1615. 



Characterioscopicity large. 
HeT. J. G. Lavater, a Swiss poet, and 
author of several works on physiog- 
nomy. He was a talented divine, and 
"became pastor of the Church of St 
Peter, at Zurich. His works have been 
translated into most European lan- 
guages. Born at Zurich' in 1741, 
where he died in 1801. 

12. Never deceived by character, you intuitively know another as if 
you had been acquainted for years. 

A. To Strengthex the Perceptiox of Chaeactee: — Notice and 
study minutely the faces of all you meet, marking carefully the dog or 
cat like expression of the face; read books on physiognomy and mind; 
and wherever you notice any peculiar look or form of face try to learn its 
signification. 

B. To Weaken the Perception of Character: — Avoid peering into 
the faces of those you meet, note only the good in others and become 
more confiding; avoid reading such works as Reid's "Essays on the 
Intellectual Power of Man;" Pope's " Essay on Man;" Dugald Stewart's 
works on the " Philosophy of the Active and Moral Powers of Man;" 
*' Lavater's Physiognomy;" and all v/orks relating directly to mind. 



A^MICITIVENESS. 



157 



AMICITIVENESS. 

THE FRATERNAL DISPOSITION AND GREGARIOUS INCLINATION. 

A broad forehead and open eye are evidential of true friendship. 




Amicitiveness small. 

Catherine II , who possessed great intellectual powers, strong passions, 

5'et was destitute of true friendship. 

1. As unfriendliness and estrangement are deeply rooted in your 
character, you are very naturally thoroughly inimical to those whom you 
should highly esteem. 

2. Being huffish, resentful, and suspicious, you readily become alien- 
ated from your friends, and take umbrage on the most trilling occasion. 

^ 3. The most trivial incidents and traits in the conduct of your 
friends, when they happen to be displeasing to you, become an excuse 
for your falling out with them. 

4. Possessing weak social sympathies, the least unpleasantness may 
cause variance and even hostility between you and those with whom 
you should fraternize. 

5. Sociality and amity are to some extent indigenous to your nature, 
but still they are not sufficiently powerful to overcome any very 
strongly provoked and deep estrangement. 

6. Although grave offences may arouse animosity towards your 
associates, yet the amicable and cordial impulses of your nature will 
triumph over the baser propensities. 

7- Being naturally compassionate you enjoy much pleasure in befriend- 
ing a fellow creature— man or brute. Neither intense hatred nor perfect 
amity of feeling will occasion your ruin. 




Amicitiveness large. 
Mrs Lydia K. Sigoiirney, a talented poetess and friend to woman 




ttn ^' . T. Amicitiveness large, 
m^h'v^lh ^^^^L f^To ^ remarkable faithfulness he guarded his master's grave, in 
fZn^^T' ^PJ^^r.^^ 9^ P years. For the photograph and historv of this dog. and other 
favours, I am highly mdebted to Mr W. G. Patterson, 3-i Frederick Street, Edinbm-gh! 
158 . 



ORIGINATIVENESS. 159 

8. Happily mellow and genial in the glow of your innate attacLmonts, 
you are truly and eminently social among your personal friends. 

9. The more tried you are the more true you become; hence friend- 
ship is a strong bond between yourself and the hearts of those you 
relieve in sore trial. 

10. A desire to be on friendly terms with the world, displaying itself 
in your feelings and amicable deportment towards all, causes many to 
wish you well and prosperous. The following lines well portray your 
fraternal nature and freshness of spirit: — 

" Friendship, like an evergreen, 
Will brave th' inclement blast, 
And still retain the bloom of spring, 
"When summer days are past." 

11. Full of warm and gregarious preferences you are naturally very 
confiding, and perhaps too readily form personal attachments. 

12. Being peculiarly conciliatory and propitious towards every one, 
you are surrounded and admired by numerous friends, as you are ever 
befriending strangers and manifesting high esteem for others. 

A, To Cultivate Friendship : — Trust especially in friends, if 
judicious; constantly go into society; give up your anchoret life; never 
omit an opportunity to increase your friendly circle; form honourable 
attachments; but under all circumstances, try to prevent alienation or 
estrangement from cutting the cords of amity; never turn state or king's 
evidence; follow the example of Richard Cobden, who proved himself 
not only a friend to the poor of his own country, but to those of other 
nationalities. 

B. To Eestrain Friendship: — Never attempt it; — ^but if you will 
become misanthropic, keep your thoughts to yourself; avoid all close 
intimacies; but specially recollect that your powerful friendship may 
ruin you. Hear what La Fontaine says: *' Nothing is more dangerous 
than a friend without discretion; even a prudent enemy is preferable." 
But be warned by what Lavater says: " He that has no friend and no 
enemy, is one of the vulgar, and without talents, power, or energy." 
Then, as a final consolation in discarding all friendships, hear what 
Aristotle says: ** He who hath many friends hath none." 



OKIGINATIVENESS. 

THE POWER OE PRODUCING SOMETHING NEW, UNLIKE ANYTHING 
PREVIOUSLY EXISTING. 

Coarse^ large features^ — such as a large nose tuell raised from the plane of 
the face, ample mouth, wide cheek-bones, and a strong look, rather than fine 
and effeminate face, — are indications of originality of mind. Professor Morse, 
the inventor of the electric telegraph, loas a good example of originality, 
Note. — The ability to originate is always accompanied with prominent 

features. 

1. A new idea, machine, or implement is not acceptable to you. 

2. So little that is new springs into your mind that you might rather 
be denominated annihilator than producer or originator. 



160 



ORIGINATIVEXESS. 



3. You are better adapted for demolition and extermination than for 
planning and concoction. 

4. Being an old-style mind accustomed to follow, you will be rarely 
found in the van of enterprise, but may come pretty surely at the ter- 
mination. 

5. Though you may delight in useful inventions, your forte is not to 
originate notions or invent novelties. 




Originativeness large. 
Prof. Morse, the inventor of the electric telegraph. 

6. The happy medium suits you best, as you are not naturally adapted 
to the initiation or conclusion of any important enterprise or undertaking. 

7. Occasionally you have queer and new thoughts, and derive some 
pleasure in the inauguration of subjects and ideas. 

8. You delight in leading the way, and being the primordial cause of 
valuable discoveries. 

9. Thoroughly appreciating nascent and dawning intelligence, and 
original minds, your pleasure will ever be to broach and set on foot what 
is new and striking. 



ORIGINATIVENESS. 



IGl 



10. You will invent, institute, and throw forth to the world many- 
very valuable thoughts, though you fail to compel society to compensate 
you adequately for your discoveries in embryo. 

11. You are one of the very few that are capable of introducing 
schemes and originating valuable thoughts such as are worth propagation. 

12. Possessed of great originality of mind, that is ever inventing and 
occasioning in concert with kindred minds, you will follow your natural 
bent by being originatively inclined. Every sentence you utter, as well 
as every work you perform, will stand out as connotative and stamped 
with the originality of genius. 




Originativeness small. 
George IV., the leader of fashion during his reign. 



162 MENSURATIVEXESS. 

A. Manner of Developing the Originative Power: — Travel, ob- 
serve, and think for yourself; make, model, and fashion, but solely after 
your own ideas ; associate with those who have thoughts of their own 
and dare to express them ; read the works of Lord Bacon, Stuart Mill, 
Herbert Spencer, Denton, and other authors whose writings are charac- 
terised by originality of thought ; in short, accept nothing unless your 
reason sanctions it, and not even then unless it is new : but at all times 
keep in ndnd that * ' the little mind that loves itself will write and think 
with the vulgar, while the great mind will be bravely and daringly eccen- 
tric, and, from universal benevolence, will scorn the beaten track." 

B. How TO Proceed to Curb the Excessive Action of Origin- 
ality: — Believe all you hear even though you can't eat all you see ; do 
as others have done before; restrain your thoughts by turning them into 
the dry stubble of long since reaped ideas; seek flippant and gay society, 
especially those of the windbag and Joe Millar class, who can never 
utter a sentence without repeating "By the Lord Harry;" '* How jolly;" 
*'Upon my Avord and soul," and such inanities ; stay at home, always 
sleep, sit, and eat in one unchanged position and manner; read the Bible 
in scraps, and don't imagine that it has any meaning but that put upon it 
by the officiating man-made minister; sing the old version of the Psalms — 
but don't observe the absurdity of the first two lines of this old version 
of the fifty-third Psalm, when you hear the precentor boldly shout over 
the congregation: " The Lord shall come, and He shall not ;" and then, 
when he and the congregation have intoned this in serious and solemn 
fashion, he bawls out: " Be silent, but speak out." Live on rich food; 
and rest assured that original ideas will no more come to you than the 
sun to the earth or Pallas to the moon. 



]VIENSURATIVEXESS. 

THE PERCEPTION OR FACULTY WHICH PERCEIVES -VXD JUDGES OF 
MEASUREMENTS. 

A general fulness across the lower forehead, long eyebrows^ with a bony and 
square face, are excellent assurances of capability in recognizing and judging of 
measue-ement. 

1. Not being capable of perceiving the difference between three and 
five miles, don't trust your eyes when an approximation to accuracy is 
required. Possessing very little you manifest none of this faculty. 

2. Being liable to inaccuracy, you should look several times at an 
article of value before you make an offer to purchase, and then say, 
" ril look in to-morrow, if I think well of it." 

3. Being quite liable to err in estimating size, bulk, proportion, and 
dimension, you should always take care to postpone your decisions in 
matters of this kind, and advise with those skilled in such admeasure- 
ments. 

4. Being utterly at fault in such matters, you must fail in attemptmg 
to determine length, breadth, height, depth, thickness, &:c.; hence, you 
are quite unqualified to superintend mechanical and architectural enter- 
prises. 



MENSURATIVENESS. 



163 



5. Inaccurate in the perception of size and distance, and, consequently, 
in that of dimension, you retain only crude recollections of the scenery 
you have been induced to behold long ago, and faces that were well known 
to you a few years since seem like apparitions in an uneasy dream. 

6. Not very exactly can you judge the size of bodies; for accuracy, 
you had better take the exact dimensions; and for improvement in exact- 
ness, you might well devote some of your time to working in a mechani- 
cal occupation, even as an amateur. 

7. Though not deeply skilled in the perception of distance and pro- 
portion, you have fair ability in appreciating and approximating to a just 
conclusion when these subtle relationships are to be decided upon. 

8. Having an accurate eye in judging of bulk, you seldom err in judg- 
incj of volume or size. 





Mensurativeness large. 
John, Dake of Bedford, Eegent of France. 



Mensurativeness large. 

Chetah, or hunting leopard of 

India and Africa. 



9. Your eye most accurately perceives relative size; and in your 
judgment of parallex, you are a most accurate guide. 

10. Were your other natural gifts as valuable and accurate as your 
mechanical eye, you would excel as an engineer. 

11. Distances, of whatever length, you measure with wonderful 
accuracy; and, perpendicular as well as horizontal dimensions, you ascer- 
tain rapidly, so that few excel you, either in this respect, or in judging 
of magnitude. 

12. Never deceived in dimension of any kind— length, breadth, height, 
or distance — you detect proportion or its opposite, at a glance. Your 
eye is too accurate to require the aid of tape or measure of any kind. 

A, To Cultivate the Power of Estimating Distance: — Observe 
the size of every object within your observation; estimate its length or 
breadth; then, when practicable, measure it to discipline your judgment; 
always notice carefully the size of everything. Engage in surveying, 
designing, architecture, and civil engineering, in order to develop this 
capacity ; measure lumber, or timber; transcribe and fold papers and 
books; and, if possible, engage temporarily in an occupation in which this 
faculty is always in exercise. 



164 



PERTINACIOUSNESS. 



B. To Restrain the Faculty or Tendency to Estimate Distance: — 
Live more by your soul powers; never step across a field or by the side 
of a house, or the length of a block to ascertain the distance; it matters 
not that you do not know the admeasurement of everything you pass I 
Never ask the captain of a boat or the railway guard or conductor how 
far you are from the last place you left or the distance to your destina- 
tion; you must have felt that the anxiety of the passenger to know his 
distances often makes him boorish and look silly. Remember that 
** sublimity, grace, and beauty, are the effects of distance," as Sir Walter 
Scott has well expressed it. / 



PERTmACIOUSNESS. 

THE QUALITY OF BEING PERVERSE OF PURPOSE AND PERTINACIOUS OF 

OPINION. 

The power of obstinacy manifests itself by relative length in the limb 
of the jaw. 




PertinaciousDess large. PertiDaciousness small. 

Charles XII. of Sweden. Eistori, a talented actress in the Italian 

language. 

1. Yielding and conciliatory, you are always ready and willing to 
yield your own opinion to that of another. 

2. Instinctively hating positive, mulish, and tenacious persons; you 
manifest entire freedom from obstinateness. 

3. You will acknowledge your error, being of a persuadable and 
convincible spirit. 

4. Thoroughly disliking the pertinacious you can easily change your 
mind and conform to the desires of others. 



PERTINACIOUSNESS . 



165 



5. You are apt to give your assent at once by saying yes; but on a 
moment's reflection you may say no immediately afterwards. 

6. You neither assume the opposite side for the sake of opposition 
simply, or the contrary, and yet you gain knowledge from the opinions of 
others. 

7. Though well balanced in this trait of character, at times you 
may seem inconsistent from obstinacy. 

8. Being ready to become an opponent in argument, you can say no, 
and adhere to it. 





Pertiuaciousness large. Pertinaciousness small. 

Ass. Hunter, Horse, 

9. Unyielding and headstrong, refractory and contumacious, you are 
too positive, and have a strong bias to the inexorable. 

10. Mulish and unpersuadable, doggedness and obduracy, stiffness 
and obstinacy are ever causing you to be prejudiced. 

11. The poet Cowper was evidently describing a character like you 
when he so accurately drew his picture in the following lines : — 

" His still refuted quirks he still repeats, 
New raised objections with new quibbles meets, 
Till sinking in the quicksand he defends, 
He dies disputing and the contest ends." 

12. ^Yilfulness and stubbornness are your most powerful traits of 
character; and being utterly untractable, you will never repent. 

A. To Increase your Obstinacy: — Having fomied an opinion of 
your own upon every subject, never yield to those of others; be positive, 
and never say I think, reckon, or guess. Always use the superior tone, 
•' I know;" take no one's counsel or advice; and try to imitate Charles I. 
of England, whose stubbornness, undoubtedly cost him his head. 

B. To Counteract Obstinacy: — Always say yes, and avoid the 
negative; yield to others, bearing in mind how intolerable obstinacy is 
in others; by every effort try to repress this mu]i?h disposition. 



166 



TEMPORIMECHANICALITY. 



TEMPORBIECHAOTCALITY. 

THE ABILITY TO JUDGE OF TIME MADE BY INSTRUMENTS, MECHANICAL 
APPLIANCES, OR DIRECT MOTIONS. 

Mechanical time is Tcnown to a physiognomist hy a squareness of the face 
jollied with a large mathematical capacity, (See signs of Gomputa- 
tionumericality. ) 




Temporimechanicality small. 
Cliinese girl. 



TemporimecTianicality large. 
Duke of Wellington. 



1. Rather unmindful of engagements, you fritter away tlie time. 

2. Your dance betrays the graceful posturing of a poked pig; and as 
to keeping time to music, you will try, but be cautioned by the success 
that attended the efforts of the dog that attempted to bite the moon. 

3. You will fail in judging the time of day, but more signal will be the 
failure in your efforts to indicate the hour of the stilly night. Your mind 
is utterly helpless without an alarm or timepiece. 

4. Your memory of births, deaths, and dates is very faulty; you take 
little interest in definite duration; the simple fact is that you should 
desire to be where *' time shall be no longer." 

5. Having no regard for the true value of time, our mightiest boon, 
you will often try to while away an hour or two in light reading or use- 
less amusement. In fact, you have a liking for the old impossible murder 



PRACTICALTTIYENESS. 1C7 

problem, and try "to kill time.'* Your talent not being so great as your 
desire, you need not kill time by meditating how to kill it. 

6. You can remember only when important occurrences transpired; 
but you care little for a few moments. 

7. In judging of periods of duration you are not much to be relied 
upon. 

8. Though pretty good at comprehending measured duration, you 
could scarcely remember the exact date of a marriage, a birth, or a 
death. 

9. When dancing or marching, you naturally keep time to the music 
with your step, and can tell whether the measure is or is not well timed. 

10. You scarcely need to carry a watch to determine the time ; you 
can dance in correct time only ; and, with practice, you would become 
an expert in beating a drum. 

11. In judging of the hour or minute of the hour of the day or night, 
you are very accurate, and enjoy that which recurs in regular succes- 
sion; and you catch yourself measuring your steps. 

12. No one could beat time for musicians with more accuracy than 
you; and, in metre, you are as steady and as true as a clock's pendulum. 

A. To Cultivate the Mechanical Appkeciation of Time:-— 
Strive to remember accurately when incidents occur; trust more to your 
mind and rely less upon a timepiece ; when dancing, keep step to the 
music; beat a drum, and imitate Wellington and Nelson, who were alike 
remarkable for their punctuality. 

B. To Restrain Mechanical Appreciation of Time.-— Be less 
particular about a few moments, and omit drumming with your feet; do 
not join in concert when others play or sing; let your attention be diverted 
by something in order that your time may pass without tedium. 



PRACTICALITIYEiSrESS. 

the quality of being practical — making a good use of 
everything. 
Receding /orelieads are never found, except in persons of great practical 
INCLINATIONS. Dr John Hunter, whose genius, cultivated taste, and pro- 
found research have placed him among the most eminent philosophers and 
scholars of his time, had a loio, receding forehead. He remarked that his 
first consideration of a subject loas in regard to its practical usefulness, a.nd 
that, if considered impractical, he abandoned it for ever. 

1. Utterly incapable of perceiving the adaptation and application of 
means to an end, though your theories are specious and plausible to the 
illogical mind, you are totally useless as a scientific guide. 

2. Delightinn^ in flighty theories, you seem to be able to manage a com- 
plicated subject, while you wax deep and profound in thought, revelling 
in speculative and metaphysical theorisation. Though there is much in 
you, it can never become available or of any practical value to mankind 
in general, unless you get a dash of common sense infused into your wild 
notions, so as to precipitate some practical and palpable results. 

3. In your case first impressions are utterly untrustworthy, especially 
\n material things; hence you fail to comprehend many of the useful 



168 



PRACTICAL ITIVENESS. 



affairs of life, except you take time to investigate tliein philosophically, 
and pop them into the thinking crucible. Unless you look several 
times at an article before purchasing it, especially if it is of value, be 
cautious, think and pocket your purse very deliberately, sleep upon it, 
and then decide. 

4. Incorrigibly impractical in your theories, you are nevertheless 
capable of discerning and comprehending the cause as well as the conse- 
quences of most subjects submitted to your investigation. 

5. While theories and idealistic subjects afford you much gratifica- 
tion, becoming at times absorbing, yet you are able to discern the differ- 
ence between the achievable and the unattainable — a valuable gift. 

6. Most happily balanced you are in respect of practicality, being 
neither a misty theorist nor a plain utilitarian. 





Practicalitiveness small. 
Thomas D'Urfey, a facetious English poet, 
who wrote several plays and songs, yet 
they were of no practical value, and 
justly forgotten because of their licen- 
tiousness. 



PracticalitiTeuess large. 

C. M. Wieland, an elegant and learned 

writer and poet of Germany, whose 

writings comprised 51 vols, of classical 

and practical literature. 



7. Havinc^ a natural and useful tendency in your nature to condense 
knowledge as well as pleasure into the most exquisitely enjoyable shapes 
and forms, you are quick to take a hint, and tact is your most valuable 

8. Available and practical undertakings are most readily and easily 
grasped by your mind; hence experience and observation will and have 
been your most faithful and trustworthy tutors. 

9. Having an intuitive perception and discernment of the compatible, 
you readily comprehend the feasibility and possibility of a plan when 
submitted. 

10. Naturally talented in applying knowledge to useful purposes, 
those things are most prized by you which can be turned to good account. 
You cannot have any sympathy with rules founded on the hypothetic 



PRACTICALITIVENESS. IGO 

principles which are resorted to in the arithmetical rule of *' supposi- 
tion." 

11. Replete with practicality, you advocate practical theories; ideal- 
istic and theoristic notions are distasteful to you; the first and truest 
scale-test to you is practicalness. The value of everything is tested by 
you as to its intrinsic value and utility. 

12. Exceedingly practical in your very nature, your mind harbours no 
vague or unfeasible plans; hence the most direct mode of accomplishing 
your object most gratifies you, as useful ideas only are at all pleasing to 
you. 

A. To Cultivate Practicality: — Look alive, act, and observe more, 
and think, or rather dream less; one practical idea is worth ten thousand 
vague theories. Travel, hold your peace when you meet with the world, 
but look it straight in the face, and ask it how it gets on; never get into 
a brown study, but look as if everything with you was anything but 
brown — quite celestial bright. * ' Then thou shalt learn the wisdom early 
to discern true beauty in utilit}^" as Longfelloio puts it. 

B. To Restrain^ Practicality:— Don't do it; still if you wish it^— ob- 
serve less and meditate more; get into the metaphysical world, and rent 
a house there; but never leap over the hedge of premises to the garden of 
conclusion. Allow the tranquillity of retirement to beckon your mind 
into those deep meditations that diverge from the general paths of prac- 
tical life; remember that many great minds have retired from the super- 
ficial world to give scope and activity to deep thought, thereby expressing 
practically and developing the character that philosophers pass in a 
private condition. Charles Y., Emperor of Germany, passed into 
seclusion, voluntarily retiring from the throne of Germany and Spain, 
to give to his mind the quickening effect of solitude and meditation, — not 
±0 say, the intense relish of sensual enjoyment, of an endless course of 
Epicurean pleasure. The celebrated Greek biographer and philosopher 
Plutarch retired from the world and its frivolous society that he might 
arouse and awaken the dormant ideas within him. He said, " I live en- 
tirely upon history; and while I contemplate the pictures it presents to my 
view, my mind enjoys a rich repast from the representation of great and 
virtuous characters." Pericles, Phocion, and Epaminondas, in solitude 
drank deep of philosophy, which was the foundation of their eternal great- 
ness. When only thirty-four years of age, Yirgil retired to that beauti- 
ful city of Naples and produced the finest effort of his genius, " THE 
GEORGICS." Pliny, the elder, who was one of Rome's ripest scholars, 
devoted his whole life to retirement and learning. Alexander the Great 
took much pleasure in reading. Cicero said, " I spend my recoUective 
hours in a pleasing review of my past life, in dedicating my time to learn- 
ing and the muses." Heracleus left his throne to devote his mind to 
philosophic truth. The last nine years of the life of Diocletian were spent 
in retirement. Reading and thinking, while freed from the cares and 
follies of life, will restrain practicality and seduce the human mind into 
labyrinthian conceptions. 



170 r.EVERE>-TIALNES.S. 



EEYERENTIALXESS. 

THE STATE OF AWT, HIGH REGARD, AND FELT RESPECT, EXHIBITED 
FOR GOD AKD MANKIND. 

A low coronal region and high superior front head and eyes, which 
naturally turn upwards on meeting a7iother^s gaze, indicate large respect; 
hut when they stare boldly into the eyes of fellow kind and care not to turn 
their glance, and ivhen it seems to require effort to do so, it indicates small 
reverence and no respect. 

1. Apt to scoff, sneer at, and derisively ridicule your best friends, you 
cire as impudent as a monkey, as pert as a parrot, as upsetting as a 
jackdaw, as provoking as the mocking bird, and as packyderm as the pig. 
Carlyle catches your character beautif ulty and graphically when he says : 
*' Against stupidity the veiy gods fight unvictorious." — " It says to the 
gods try all your lightnings here, see whether I cannot quench them! " 

2. An inbred characteristic of your organization is to slight, disparage, 
and disrespectfully treat others. Lavater says: "A habit of sneering 
marks the egotist, or the fool, or the knave, or all three." 

3. Your harsh and unsubdued voice indicates that you care little for 
the aged and antique specimens of mechanical, artistic, or natural relics; 
hence you would not manifest much interest in antiquities, and would 
never become an antiquarian. 

4. Though radical and sometimes supercilious, you may at times 
reverence the feelings of others ; still you are generally very gruff and 
not very serious in the affairs of life. 

5. Although you are no worshipper of high-sounding titles, still you 
consider it a humane duty to treat others ^vith proper decorum and 
respectful esteem, and you will look up to and venerate the aged. 

6. Being happily balanced in your reverential feelings, you are alike 
free from extreme awe or derision. *'Such minds as j^ours can only 
negatively offend, but cannot positively please." 

7. Neither ceremonious nor disrespectful, you will reciprocate 
civilities, and not despise even obsequiousness. 

8. Though disposed to treat the aged with respectful tenderness, still 
you are anxious to have a reason for ever5i;hing. 

9. You have due deference for friends, honour for the good, esteem 
for all the noble and worthy, and reverence for God. Shenstone puts 
your nature well when he says: *' Deference is the most complicate, the 
most indirect, and the most elegant of all compliments, and before com- 
pany is the genteelest kind of flattery." 

10. The ennobling sentiment'of veneration expands "within you and 
raises you to a respectful and yielding deportment towards those whom 
you consider your superiors. 

11. Not only are you imbued with sincere adoration of the Supreme 
Being, but you have a passionate reverence for ancestry as well as your 
superiors in society, being inspired with the sentiment of broad respect 
for your fellow man. 

12. Being highly reverential and devotional, you are liable to become 
an unreasonable and bigoted devotee, and your character is well drawn 
by Daniel O'Connell: "When she moves it is in wrath; when she 



RE V E f I KNT I A LN ESS. 171 

pauses it is amid ruin ; her prayers are curses ; her god is a demon — her 
communion is death — her vengeance is eternity — her decalogue is written 
in the blood of her victims." 

A. To Enlarge AND Strengthen Reverence:— Never permit yourself 
to speak irreverently of sacred things or of old age; cultivate respect 
towards all superiors; read books written by respectful authors, and 
associate with persons of good moral character. ** Verbum sat sapientV* 
Travel, and visit the mountains crowned with everlasting snow elevated 
in sublime purity towards heaven; stand by the thundering cataracts 
and become inspired by their deep but elevating diapason; traverse 
rocky ravines where old Sol can never penetrate the mysterious shade; 
emerge into the valleys, quiet and soft, where the god of day first bids 
his gentle and reluctant adieu; wend your way silently along the 
meandering stream' beneath the impressive shadow of the dark forest; 
calmly observe in earnest contemplation the roseate and golden hues 
and soul inspiring tints flung across the prairie, landscape or mountain 
barriers that kiss the sky; and then reverently feel and say: ** If these 
are but atoms of the vast universe how much more grand and glorious 
must be the Almighty Creator." After this open the page immortal 
penned by Cowper and read: — 

" Not a flower 
But shows some touch in freckle, streak, or stain, 
Of His unrivalled pencil. He inspires 
Their balmly odours, and imparts their hues, 
And bathes their eyes with nectar, and includes, 
In grains, as countless as the seaside sands. 
The forms with which He sprinkles all the earth: 
Happy who ws Iks with Him! Whom what he linds 
Of flavour or of scent in fruit or flower, 
Of what he views of beautiful or grand 
In nature, from the broad majestic oak 
To the green blade that twinkles in the sun. 
Prompts with remembrance of a present God." 

B. To Restrain, Modify and Regulate Reverence:— A void blindJ 
devotion to persons or things, and remeihber that to work is as necessary 
as to pray; don't frown at every joke and pleasantry, as if they were 
mere levity, for there is a proper time to laugh, dance, and worship. 
Remain at home, bind up your thoughts in yourself; heed not the 
grandeur of the vast mountain range and sea-like prairie, the mighty 
ocean or magnificent vault of heaven, and in due time you will fully 
accomplish the restraint of the finest faculty of your nature — which, if 
rightly directed, leads to respectful deportment towards our fellow-man 
and an elevated appreciation of the wonderful power and goodness of God- 




CLASS Y. 



ELEVATIVE ENDOWMENTS. 

THE ENDOWIilENTS OF THIS CLASS ARE LARGE WHEN THE BRAIN AND 
NERVE FORM PREDOMINATES. 



OHDINBIENTALITY. 

THE QUALITY OR ENDOWMENT THAT INCLINES ONE TO ARRANGE AND 
SYSTEMATISE THOUGHTS, OR IDEAS. 

Mental order gives its indication in physiognomy by a square head and fore- 
heady ivlth a prominent, straight nose, 

1. As to system of thoughts and mental arrangement, you exhibit 
strong symptoms of idiotcy. 

2. By your acquaintances, you will be generally referred to as a little 
touched in the upper storey, so constantly you manifest utter confusion 
and incoherence of ideas, — a rambling, desultory, hair-brained creature — 
a *'wee bit cracket, ye ken," as the Scotch beautifully express it. 

3. You never manifest any grasp of a subject under discussion; ideas 
are always looming in the distance, but they generally turn out vapour, 
or a bag of moonshine. 

4. All the operations of your substitute for a mind are jargon and con- 
fusion. Like the poet Gray's boat: — 

'•Borne down adrift at random tossed 
Its oar breaks short, its rudder's lost." 

5. Should you ever have the misfortune to venture to mount the 
stump, or hold forth as a preacher, your utterances would beautifully 
remind your audience of the sounding brass and the tinkling cymbal — 
total jargon. 

6. Feeling always easy as to the manner in which you put forth your 
ideas, you may often detect yourself presenting first the thoughts you 
should reserve for the last part of your discourse. 

7. Though you are no adept in the orderly and consecutive arrange- 
ment of your ideas, yet you can admiringly appreciate a systematic, con- 
sequential thinker. 

8. You have the acuteness to discern whether your mental subject is 
dominated by order or reigned over by old Chaos. 

9. Those who possess mental order in a large degree will feel much 
pleasure in your arrangement of ideas and subjects. 




Ordinimentality large. 
Alfred the Great, the noblest and wisest ot the kings of E-Jglaud. l/» 



174 



ORDIXIMENTALITV. 



10. Possessed of a comprehensive and grasping mind, you can 
appreciatingly appropriate and assimilate every part of a subject for 
debate, essay, or treatise, as to its sestlietic and artistic arrangement. 

11. A speech of yours would be as consequential as the hours of the 
day, as well arranged as the fixed stars, and as methodical as William 
Penn's small clothes, or Voltaire's ruffles and peruke. 

12. Being intensely methodical in your notions you are considered 
by the silly a perfect oddity. You never throw down your pearls in 
heaps, expecting the hearer or reader to pick them up and string them. 
With Johnson's idea you thoroughly sympathize, that *' Order is a lovely 
liymph, the child of Beauty and Wisdom." 




^s \ 



Orcliuimentality large. 

Ainbroisc Parr, who first tied arteries 

with ligatures. 




Ordinimentality small. 
Eatasse, Prince of Madagascar. 



A. To Cultivate Mental Oeder:— In every essay or speech you 
make, have a prescribed order and consecutive arrangement; before 
delivering a lecture, study, plan, and write out the whole in logical and 
oonsequential order; let the occurrences follow consecutionally; in refer- 
ring to noted persons, refer first to those who earliest occupied the stage 
of action, as the first to give the impulse in the life-drama, and then 
freely give expression to every thought you hear and utter, in established, 
logical, and philosophical succession. 

B. To CuEB AND Restrain the Tendency to Mental Order:— 
Let your ideas, if so they may be denominated, gurgle out like the 
babbling brook over the pebbles, or as beans, ■pes.s, or shot from a 
measure, never heeding which falls first; jot down the thought which 
first presents itself, but never mind consecution; choose as your com- 
panions those who disregard method in any relationship of life; recollect 
you are squeamish about intellectual arrangements; let your even tenor 
and uniformity of thought and utterance give way to disorganization and 
irresrular efi'usions of words and ideas. 



rr.KscinNCE. 175 



r 11 E S C I E N C E. 

THE FACULTY AVIIICTT ANTICIPATES AND GIVES KNOWLEDGE OF EVENTS 
BEFOKE THEY TAKE PLACE. 

Prescience Is most readUy discovered hy its produclncj ci dreamy eye, Jih/h 
forehead, and henduKj the entire body forwards, immediately at the arm- 
ints. 

Obseevation: — Few persons possess tlils faculty in any great degree, 
a^ it is a power wliich is rarely developed in mankind. 

1. A complete idiot you are as regards the eras and events yet 
unrolled by Time, the Great Revealer of all things. 

2. The power of foreseeing in you resembles a dry river-bed — no life 
or motion there. You may have excellent back-sight for reviewing the 
past, but cannot look into futurity. 

3. No power have you for anticipating impending phenomena, being 
short-sighted and without foreknowledge. 

4. Merely living on memory and the absorbing present, you never or 
rarely attempt to prophesy. Though you have many joyous reflections, 
yet no forecast flings delightful raptures into your soul. 

5. The future is a dull, fleecy, dark, void, unknown to your mind. 
The murky shades hang between you and that and those coming. 

6. You live only in and for the past and present, and deem it suflicient 
to know what has transpired. 

7. Cloudy visions momentarily dart across your mind; and if you 
would eat that food containing the life-principle, you might enlarge your 
sybilistic powers. 

8. You experience dim precognitions and foresights which unveil the 
important unoccurred mysteries. 

9. That which is remote in the hereafter, you anticipate as clearly as 
unclouded noonday rays penetrate pure air; and your presentiments 
prove to be very good and truthful. 

10. The clear prevision with which you comprehend that wliich to 
most minds lies shrouded by the future tense is highly gratifying and 
instructive to yourself. 

11. Approaching scenes and occurrences seem, as it were, spread out 
before you, like a vast chart or map of the future. You possess this 
faculty almost or quite equal to the old prophets. , 

12. Your knowledge of the future is remarkable. The events of 
to-morrow and many years to come you can foresee with almost divine 
power, while prophetic wisdom sufi'uses your whole nature and overflows 
with sublimity of god-like prevision. 

A. To Cultivate Pkescience:— The first of all and the most 
oiomentous requisite is to eat sparingly of wheat, beans, fruit, and life- 
containing material; avoid narcotics and sedatives; breath pure air and 
no other; visit the summits of mountains; and there pour out your 
thoughts in solitary reverie while you imbibe soul- enlivening influences 
while communing with boundless nature; utter your thoughts regarding 
the morroW; however crude and incorrect they prove to be; try to divine 



176 SUyCEPTIBLENESS. 

the inevitable fortunes of your friends, and of tlie leaders and rulers of 
nations; endeavour to previse and forewarn; and study proleptics. 

B. To Restrain Prescience:— Abstain from predicting about the 
weather; relinquish your habit of prognosticating of everything; cease to 
exert your proleptic inclinations, and they will become enfeebled; and 
utter no more fortunes or prophecies. 



SUSCEPTIBLENESS . 

SUSCEPTIEILITY OF BEING INFLUENCED BY SURROUNDINGS. 

Large eyeSf sJiarp features, quich step, with sudden movements of the head, 
indicate an excitable nature. 





Susceptibleness small. Siisceptibleness large. 

Charles James Fox, an illustrious M.P. John Elwes, an extraordiuaiy miser of 
of England in 1769. London. 

1. Having true composure, and the calmness of a quiet lakelet, placi- 
dity and gravity are evinced by you in an extraordinary degree. 

2. Nothing ruffles you; imperturbable and composed, you are as calm 
as a May morning. 

3. Inexcitable, undisturbed, cool, calm, and serene, you are deemed 
of a good disposition, because you seem so placid and collected. 

4. You possess a certain tranquillity of disposition which exercises a 
composing and gratifying influence. 

5. Being free from great agitation of spirit, you possess a healthy share 
of patience. 

6. Ennui will not venture to claim you as her slave, as she perceives 
you are so equally balanced between tranquillity and its fierce antagonist, 
excitement. 

7. Somewhat restive, though not violent, you are fond of volatility, 
and cannot relish the even humdrum of life. 



MENTIMITATIVENESS. 177 

8. Being at times irritable, you may occasionally flare up, while agita- 
tion and restlessness make you appear excitable. 

9. Being too mercurial, touchiness and disquiet make you somewhat 
impetuous. Unrest is your besetment. 

10. Apt to chafe and fret, easily stirred to action in any of your facul- 
ties, you naturally become tremblingly alive to excitement of whatever 
nature. 

11. Few, if any, are so marked for mobility as yourself. You can 
laugh or weep with equal facility, according to the manner in which you 
are affected by surrounding circumstances. There is much champagne in 
your character. 

12. Giving way to your intense susceptibility, you must soon consume 
your life principle. The brilliant vivacity of your nature wastes away 
all insensibility, and renders you very impatient and impetuous. Instan- 
taneously your nature responds to stimulants or excitants. 

A. To Accelerate Excitability: — At every trivial matter explode; 
let your feelings bubble up without restraint; be excessively funny and 
facetious about trifles and intensely sad at funerals — even to audible 
sobbing; on the slightest feeling of displeasure, wriggle and stamp with 
impatience; and at the climax acceleration; ostentatiously enter into all 
the political, social, and religious excitement of the day, 

B. To Retard Excitability:— Let nothing affect or perturb you; 
court coolness and composure; collectedness and sedateness are excellent 
exercises, in your case; when mirth or sadness encompass you, retain 
your equanimity, making every effort to repress your feelings; when ex- 
cited, utter no sound, remembering that, when the dominating citadel 
of the Will is closed, all is quiet and safe within. So it is with the mouth, 
since it is the gate whence rush out the passions, as they are roused and 
urged on by excitement. 



MENTIMITATIVENESS. 

rHE POWER THAT COPIES MENTAL EFFORTS. 
Superior width across the top of the forehead, tvhen comjyared with the 
rest of the face^ can safely be considered an indication that that person 
desires to copy^ and is capable o/imitating the intellectual and worthy 
efforts of others, 

1 . Being quite incapable of copying or doing in an intellectual manner 
is others do, or be like others in mind, you are strange, and may be con- 
sidered deranged. 

2. Weakness in the imitative arts w-ill mark all your intellectual 
efforts; you cannot counterfeit, being possessed of imitative powers in a 
very slender degree, especially relating to mental rather than bodily 
imitation. 

3. You may be able to personify or turn into ridicule another, but it is 
beyond your powers to copy and reproduce the good and noble ideas of 
the great of this or any other age. 

4. Incapable of becoming a fine artist, you would make poor repre- 
sentations, your inclination would hardly induce you to make speeches or 
write books. 



178 



MENTIMITATIVEXESS. 



5. Parody or paraphrase are beyond your abilities; bence you copy no 
particular style of speaking or writing when you bring forth your original 
ideas. 

6. Your ideas are unequalled, springing from your intellectual genius. 
Hence when you do give forth your thoughts they have the true ring of 
your original mind; and you dislike the spurious and counterfeit mental 
coin of those minds of the baser sort. 




Mentimitativeness large. 
Elizaloeth. Canuiug. 



Mentimitativeness small. 
Mary Squires, the gips5% 



7. Your delight is to diverge and stray from the beaten paths of 
science made and trodden by others; hence diversity will characterize your 
life. 

8. In following a pattern or model you show fair ability, and try to 
reproduce great and good mental labours, and hence in quotations you 
are apt. 

9. It is irksome to you to diverge from your early teaching, your 
capacity being rather to receive what you are taught than to venture to 
originate new ideas. This is the general characteristic of the Celtic mind. 

10. However poor or excellent they might prove, you could make a 
speech or vrrite a book; and with practice you could become a good pen- 
man or a fair artist. 

11. The T^dse sayings of others you readily catch and make them your 
own, and try to make duplicates of inventions. Hence you are naturally 
expert in copying opinions or in transcription ; thus showing that your 
intellectual imitative propensities are large. 

12. The intellectual doings, thoughts and designs of those who can 
originate, you can copy with unusual skill and readiness; and the 
thoughts of others you flatter and enhance by the style in which you 
copy them. 

A. To Cultivate Intellectual Imitation:— Do as others do in 
speech-making and editing newspapers; paint, draw, transcribe, calculate, 
teach, lecture, copy mechanical designs, make duplicates of machines; 
but during your spare hours engage in an entirely mental occupation. 
Emulate the excellences of the intellectual and ^ood. 



AFFABLEXE3S. 



179 



B. To Eestrain Intellectual Imitation:— Let originality and 
suggestion lead you to cultivate tlie inventive faculty; imitate nobody; 
and, should you engage in a purely mental occupation, or in one in which 
mind performs the chief part, be yourself and think for yourself. Gold- 
smith gave the following line, which you should bear in mind: — **The 
great mind will be bravely eccentric and scorn the beaten road, from 
universal benevolence." 



AFFABLENESS. 

COMPLACENCY OF DISPOSITION WITH THE NATURAL CONSEQUENCES, 
INVITING MANNERS WITH EASE AND ELEGANCE IN CONVERSATION. 
A long thin neck, inmanJcind, mill ever testify as indicative o/atfability; 
while a short necked person will care little for grace or affability of 
manners. 




Affableness small. 

Rulof. hung at Binghamton for 

murder, in 1871. 



Affableness large. 

Mrs Jor fphine A. Prosch, a talented elocutionist 

of New York Cit3^ 



1. Naturally rude and uncivil, you have no attractiveness in your 
nature, being as boorish in your manners as you are repulsive in your 
aspect. 

2. Innately untow^ard, you fail tO ingratiate yourself with those who 
possess the finer feelings of humanity, being destitute of all that renders 
intercourse easy and inviting. 



180 AFFABLENESS. 

3. Being sadly perfunctory in affability of manner, you have no win- 
some ways about you. and you are unjustly underrated on these accounts 
by many who do not understand you. 

4. Having no innate desire to please, you evince no desire to do so, 
especially to strangers; still, among your intimates, you may be easy of 
access and sufficiently attractive. 

5. With culture your manners and deportment would become graceful 
and charming. 

6. Being happily balanced in your feeling and exercise of affability, 
you are freed from ridicule in regard to your use or abuse of this attrac- 
tive characteristic. 

7. Though not distinguished for politeness, still you can assume just 
enough of it when your interests require polished deportment. 

8. On the principle that all present have a right to justly merited 
compliments, you naturally admire the mild and accessible person who 
carefully avoids harsh personal remarks. 

9. When so inclined you can assume pleasing and persuasive manners 
and become attractive in conversation by saying everything in the most 
pleasant manner to your friends. 

10. Being strongly imbued with the duty of civility and courteous- 
ness, you are much pleased with good manners, and are rather compli- 
mentary to those around you, but you have an instinctive abhorrence of 
ill-breeding. 

11. Possessed of an insinuating and winning style of address, you are 
exceedingly gaining and courteous in your receptions, easy in conversa- 
tion, as free and unreserved with strangers as with friends whom 
you take a genuine pleasure in having in your society. Fuller says : — 
**As the sword of best tempered metal is most flexible, so the truly 
generous are most pliant and courteous in their behaviour to others. " 

12. Grace and affability are so natural to you that they resemble 
the tendency of water to find its level and the power of sunlight to dispel 
the morning dews. Hence the ease and attractiveness of your manners 
have a perfect charm in them. Perfect grace and elegance are the 
characteristics of your bow and smile, and the delicate touch of your 
hand is sufficiently impressive to electrify your friends with a feeling 
never to be forgotten. 

A. To Cultivate Affability: — Read books on politeness and 
manners; mingle with polislied society; discard the uncouth, and shun 
the awkward and boorish; try to please; avoid speaking on unpleasant 
and disagreeable subjects. If you live in a city try to imitiate the affability 
and elegant attractive manners of those noted for such qualities. Enter 
cheerfully into conversation with those you meet, and humour them in 
their peculiar notions and manners; and be respectful, and manifest an 
interest in every one you engage in conversation. 

B. To Restkaix Affability: — Discard all "blarney;" utterly ignore 
and discard all the winning ways of the French; be curt and sharp in 
your remarks, questions, and replies; and keep always in mind that 
others have an idea that your courtesy and affability are mere sham. 



SALITIVENESS. 



181 



SALITIVENESS. 

THE POWER OF SEIZING ON THOUGHTS AND OCCURRENCES, AND PRESENTING 
THEM IN A LAUGHABLE 3L\NNER, CHIEFLY DEPENDING ON QUICKNESS OF 
FANCY. 

' A face very xmde in the upper portion, and tapering downwards like an 
inverted pear or pyri/orm, ahcays denotes the very witty person, provided 
the health is good, and no had habits exhaust the vitality. 




Salitiveness small. Salitiveness large. 

Ute Indian, of Salt Lake. " Mark Twain." 

1. Fine, pleasant, and condensed aphorisms are utterly lost on you. Sir 
John Davies says — " It is the soul's clear eye," but you have put your 
finger in it. 

2. You cannot make a pun, and, of course, are very slow to compre- 
hend one from another. 

3. Sadly deficient in facetiousness, you do not possess that condensed 
and compact thought that can pun and play upon words in a kaleidoscope 
fashion. You cannot sympathize with Ben Johnson, when he says: — "'I 
love teeming wit as I love my nourishment." 

4. Though you cannot admirably use words in a witty sense, still jou 
can appreciate the terse and epigrammatic use of words and sententious 
construction, when the result is laughter and fun; still, nevertheless, you 
do not possess the power to use words so, and construct your sentences in 
such a manner. When reading Pope, you fully agree with him when he 
says: — 

" True wit is nature toadTantage dressed, 
"What oft was thonght, but ne'er eo well expressed; 
Something whose truth convinced at sight we find, 
That gives us tack the image of ourmind.'' 



182 SALITIVENESS. 

5. You had better avoid any attempt to pim, or play upon words, as 
3'our failures will excite more laughter than your hits. Your jokes, like 
the priming in the pan of the old musket — merely fiz, and are ineffective 
— neither fun nor death ensues. 

6. You can discern the difference between witticism and atticism, and 
can enjoy the quick-witted whom you meet; yet you are neither a \At 
nor a flat. 

7. You may be able to put words together in such a manner as to pro- 
duce a pleasant surprise. 

8. You highly enjoy pleasant pictures, which are unusual and provo- 
cative of unexpected thoughts, which are highly enjoyable. 

9. Having a strong feeling as to appropriateness of time and place, 
you never object to pleasantry and jocularity when they are likely to be 
somewhat epigrammatic and facetious. 

10. You can give a laughable keenness and force to language which 
will arouse pleasant thoughts in others. 

11. Yours is the happy ability of gi^^ng new applications to ideas and 
words which form new and ludicrous relations. *' Wit is a mighty, tart^ 
pungent ingredient, and much too acid for some stomachs," says Wash- 
ington Irving. But, says Johnson, *' Wit will never make a man rich; 
but there are places where riches will always make a wit." 

12. Your uncommon mental tact in giving funny surprises in concen- 
trated language, constitutes you keen in wit and most acute. Burnett 
admirably portrays your character thus: — **Your uncommon reach of 
vivacity and thought is an excellent talent very fit to be employed in the 
search of truth, and very capable to discern and embrace it." 

A. To Cultivate W^it:— Joke whenever you can; think of something 
which will have a patness of application; devise keen, intense remarks, 
and never smother a funny thought; give full vent to the original ideas 
that spring up in your mind; associate with those who are quick at re- 
partee, and witty; read and copy the oral and written lectures of such 
men as Sterne, Voltaire, Charles Lamb, Dr Valentine, Artemus Ward, 
Mbert Smith, &c. But remember there is a perfect consciousness in 
every form of wit, using that term in its general sense — that its essence 
consists in a partial and incomplete view of whatever it touches. We 
oet beautiful effects from wit — all the prismatic colours — but never the 
object as it is in fair daylight. Also recollect that a pun, which is a hind 
of wit, is a different and much shallower trick in mental optics, throwing 
the shadows of two objects so that one overlies the other. 

B. To Bestratn Wit: — Poke no more pleasantries at others; suppress 
every funny thought; never allow ^''ourself to say new or fanciful things 
which will incite ingenious turns of fancy in others, especially before your 
company, should they be aged, grave, and serious, and try to be earnest 
and as plain as possible. Milton's grand advice is: — *' Imagination's airy 
wing repress, thy thoughts call home and put to rest." 



BL'IiLIMITASITY. l^ 



SUBLTMITASITY. 

THE EXPANSIVE SWELLING OF THE SOUL THAT APPRECIATES THE ELEVATEI> 
GRANDEUR OF NATURE AS AVELL AS THE ELEVATING, LOFTY EXPRESSION 
OF THOUGHT xVND FEELING — ''ALL THAT EXPANDS THE SPIRIT YET 
APPALS." 

This quality or faculty of the mind largely ahounds in a fine organization 
in which the upper portion of the face is larger and wider than the lower. 
Also the towering forrriy if well cultivated mentally, indicates nobleness of 
character. 

1. Being naturally unromantic, you are perfectly indifferent towards 
whatever is wild or v/eird. 

2. Only very faint conceptions arise in your mind from viewing the 
majestic grandeur of nature, and her beautiful themes stir no responsive 
echo in your soul. 

3. Fearing much more than enjoying the impetuous tempest, you 
naturally shrink from it, shuddering. 

4. The sublime sights of nature do not largely affect you with that 
awe and astonishment which are experienced by those gifted largely in 
this quality of mind. 

5. Far from being enthusiastic, you much prefer and enjoy realities. 

6. You can maintain a calm composure when the grand and sublime 
phenomena of nature are playing God's great dramas. 

7. You admire the transcendent mind. Eloquence permeates and 
thrills your imagination, and you thoroughly enjoy the racy and glowing 
utterances of the impassioned orator. 

8. Lofty sentiment expressed in a corresponding elevated style, you 
admire in a speaker. Elevated places, grand old towers, extensive 
battlemented castles, frowning aged rocks battling back the mountain 
waves eternally surging against them from the restless ocean, the 
towering, snow-clad mountain, all stir the depths of your soul and 
arouse you to fresh endeavours of e;xalted excellence. 

9. Possessing naturally a sublime comprehension when grand subjects 
are presented for your consideration, you appreciate the magnificent in 
everything. 

10. The noble spirit you possess gives you a lofty manner and bearing 
and elevates your mind above meagre and petty thoughts. 

11. Mountain scenery and whatever is romantic and terrific or awe- 
inspiring, you enjoy, so that your inner life often leaps out in quest of 
thoughts majestic. 

12. Such is your nature that, a storm at sea, vivid lightnings in the 
midst of appalling darkness, the fearful and deafening crash of the bursting 
thunderbolt, with its devastating electric discharge, flashing and pealing 
along a grand mountain chain, afford you intensest pleasure. 

A. To Cultivate Nobleness of CiiiVRACTEPv: — Study those authors 
whose language and thoughts are grand and elevating, such as Shakspeare, 
Milton, Byron, Edgar A. Foe, Ruskin, Longfellow, &c. ; visit sublime 
and magnificent scenery; listen to the grand swelling and dying notes of 
nature's orchestra, the howling wind, reverberating thunder, and the 
everlasting notes of the mighty ocean as it rolls the deep eternal bass in 



184: PUTURITIVENESS. 

nature's anthem. Take Plutarch's Lives, Macaulay's History of England, 
or some other well written history of ancient or modern times, and seek 
some retired spot beneath the jutting rock or hid under the shade of 
some peaceful tree or vine, and there read daily for hours, until grand 
conceptions of noble lives expand you into nobleness of character. 

B. To Restrain Excessive Nobleness of Character: — Cultivate 
a practical every-day feeling; avoid bombast and high-flown sentences; 
go down with the spade rather than up with the balloon; enter into all 
the petty and trifling details of ordinary jogtrot life, and worry your- 
self by meddling in everybody's little quarrels and squabbles. 



EUTURITIVENESS. 

THE DESIRE OF A FCTTURE LIFE. 

The stooping form^ thin chest, wide and high top head and upper face, 
narrow superior and inferior maxillaries or jaws, thin and well defined nose, 
and a thin ear, are palpable indications of a desire for future life. 

1. About a future life you care utterly nothing, and, if it could be so, 
would be quite satisfied to dwell on this earth for ever. 

2. When persons pass from earth-life, you often imagine it is the last 
of them. 

3. Were it possible, you would readily cling for ever to the joys and 
sorrows of this world. 

4. Though you care little for the future life, there are terrors in death 
you would shun, if you had the power. 

5. By the *' Fates'' you are willing to abide, in regard to spirit-life; 
hence you never trouble yourself about it. 

6. ^Regarding this ancient belief in immortality, you often question 
yourself. 

7. In your pathway to the future, bright hopes cast pearls of untold 
splendour, and lure you on. 

8. As a pleasure, long anticipated, you expect a post existence; and 
joyously hail futurity. 

9. To be for ever blotted out of existence, to you seems terrible. By 
the hope and assurance of a hereafter, the dark veil of death is rent 
away. 

10. With the hopeful assurance that you only change at death, you 
are anxiously looking forward to glories of a future life. 

11. As ephemeral insects vanish at the approach of winter, the sensual 
pleasures which you may have enjoyed are utterly forgotten as you muse 
upon the beauties of immortal life. 

12. In your soul, an abiding and deep assurance of spiritual life has 
pillared itself. Nothing affords you so much pleasure as the life beyond 
physical death. The most sublime example of this state of anticipation 
in the fruition of future happiness is that which is recorded by the 
apostle to the Gentiles, where he says: — " Death is swallowed up in vic- 
tory. Death! where is thy sting ? Grave! where is thy victory ? " 

A. To I^^TENSIFY THE Desire OF A FuTUEE LiFE: — Appeal to every 
means of learning'of another world. Let not your early education debar you 
from seeking light respecting spirit-life. Learn from nature that though 



^STHETICALNESS. 



185 



the seed falls it perisheth not, but in a brief time springeth into a new 
life. ** It is sown a natural body; it is raised a spiritual body. First 
was that which is natural, and afterwards that which is spiritual." 
Cicero, though a heathen, and not believing in the revelation of a future 
state, has said that, *' from the consent of all nations, we conclude that 
the soul survives the body." From ancient history we learn that the 
Egyptians (in the time of Menes, the first Egj^ptian King, who lived more 
than 2000 B.C.) believed in the immortality of the soul. 

B. To Eepress the Desire of a Future Life:— Live only for to-day, 
and heed not to-morrow. Cast your thoughts away from the spiritual 
to the physical. On the beauties of spirit-life muse and dream no longer. 
But forget not the man in the parable to whom it was said, while he waa 
contemplating present aggrandisement, **This night shall thy soul be re- 
quired of thee.*' 



-^STHETICAL:^;rESS. 

THE APPRECIATION OF THE BEAUTIFUL IN NATURE AND ART, AS THE 
RESULT OF THE POSSESSION OF THE ESTHETIC FACULTY. 

A higJi, or prominent nose, is nature's evidence of a love and appreciation of 
the beautiful. 




^stheticalness small. 
Kettle, a selfish and cunning Indian chief. 



^stheticalness large. 

Charlemagne, a great warrior and 

promoter of science and art. 



1. Possessing scarcely a particle of this faculty, you fail to manifest 
any of its action ; hence you esteem homely objects as highly as those of 
the most exquisite beauty. 



185 ESTHETIC ALNESS, 

2. !N'aturally devoid of taste, and incapable of appreciating the higher 
beauties of the world or of art, you are fitted for onl}^ a low condition in 
life. This is indicated by the flatness of your nose, which well bespeaks 
the almost utter absence of eesthetic feeling. 

3. To you the miserable donkey seems as attractive in form and action 
as the purest barb of Arabia; the beautiful rose, the sweet, modest 
violet, the grand ethereal bow in the clouds, present no more beauty to 
your unappreciative eye than the dog-daisy, the sunflower, or the common 
cabbage. 

4. The power of appreciating beauty is perfectly alien to your struc- 
ture; hence your imaginings are plain, homely, flat, and unattractive 
rather than graceful. In the finer, rounder, and more elegant forms there 
is little that attracts your interest, where elevation of taste is displayed 
in the world of art, mechanics, science, or literature. 

5. Being moderate in your desire and appreciation of the beautiful, 
you like plain clothes, people, and houses, as well as all the ordinary appli- 
ances of life. Fine paintings you admire, and beautiful scenery ^vill afibrd 
you some pleasure; even the ever changing tints of the gorgeous sunset 
may be fairly appreciated, yet you would not sacrifice many selfish 
interests for the enjoyment of such beauties. 

6. Possessing the aesthetic faculty in its incipiency, you may often 
notice beauty in minor objects, and yet you may fail to perceive the 
grand and sublime beauties which the divine wisdom has spread over 
every department of the vast universe. 

7. The plastic or decorative arts seldom engage your mind or occupy 
your attention, when more utilitarian and important themes present 
themselves for your consideration. 

8. Your dormant genius unfolds, in the contemplation of the planetary 
orbs in the solar system, the illimitable extent of the universe, the 
myriads of fixed stars in the vast expanse of the celestial dome; also in 
the contemplation of the rounded and graceful forms on earth, the multi- 
tudes of beautiful natural productions that present themselves on every 
side, your conceptions are elevated and pure delight renders your joy 
ineffable. 

9. Being yourself of a beautiful form, you can readily appreciate the 
round and harmonious objects which present their beautiful proportions 
to your view. 

10. The sight of assembled graces and symmetrical parts united in one 
whole, thrills your inmost being with delight ecstatic. 

11. The wide and flat-nosed, stupid, vulgar indi^adual, who is nearly 
devoid of the love of the beautiful, is repulsive to one possessed of your 
aesthetic taste. 

12. Being an accomplished connoisseur in the fine arts, the beauties of 
nature arouse the delight of your mind and the admirations of your whole 
soul. 

A. To Cultivate the Love or the Beautiful:— Study aesthetics 
or the science and philosophy of beauty; follow its suggestions and pre- 
cepts; choose your associates from the refined and cultivated; read works 
on the beauties of nature and the fine arts; devote time to the arrange- 
ment of furniture and household ornaments, that they may present an 
agreeable view to the eye; contemplate the beautiful everywhere; and, 
at length, this silent, ever pleasing educator will arouse your sluggish 



CAREFULN'ESS. 



187 



taste and by dc^ees inspire perception and appreciation, riemember 
what Keats has so beautifully said: — 

'• A thiDg of beauty is a joy for ever." 

B. To liESTRAix THE ^EsTiiETic FACULTY:— For the spade, forsake 
the palette; devote your attention to agricultural pursuits; but do little 
work, and if possible eat all your farm produce; keep on clumsy boots, 
and wear ungainly clothing; seek the company of flat-nosed people; and, 
in due time your fine tastes will descend to the level of those of the 
Lhinaman. 



CAREFULNESS. 
?0LICIT0T7s^^:ss, guabdedntiss, wariness, and circumspection in all 

THE transactions OF LIFE. 

The palpable manifestation of caution is a long nose. The elephant 
h the best example of this, as his nose extends to the extreme endofhis^ 

t.' link. 




Carefulness large. Carefulness small. 

Flavlus To^ephuR, an eminent and illustriona Thomas Hudson, the most unfortunate 

Jewish historian, anexceedingly careful and of all men. He was ever blundering 

correct author. into mi?;fortunes. 



188 CAREFULNESS. 

1. Careless as an infant, you have remained heedless and unconcerned 
in all the affairs of life. 

2. An unsuspecting dupe, you are ever blundering into mishaps, and 
from your own carelessness may likely die earlier than you should. 

3. Fearing nothing, you get often into trouble; are luckless, unmind- 
ful, inattentive and improvident. 

4. Before calculating the cost and consequences, you are apt to plunge 
into the enterprises of the world. 

5. Having an inclination to trust to luck or chance more than 
thoughful foresight, you manifest little anxiety in regard to future 
occurrences, and, when not excited, you may evince a fair degree of care, 
even prudence. 

6. Being usually careful in a sensible and rational degree, neither 
anxiety nor heedlessness will likely mar your happiness. 

7. Evincing a fair amount of prudence, you are inclined to penetrate 
the motives and intentions of others. 

8. Circumspection and discretion characterise the acts of your life; 
and being possessed of forethought, you are deliberate and not venturous, 
unless your prudent and deliberate judgment discerns the way clearly. 

9. Provident for the present and solicitous for the future, you would 
make an excellent protector, as you have a good and clear comprehen- 
sion of danger that may be approaching, whenever it may become per- 
ceptible to the human mind. 

10. Being apprehensive of dangers and difficulties, you will generally 
manifest forethought and discretion in an able and effective manner. 

11. Fearful and hesitating about entering into extensive enterprises, 
you will naturally fish or sail as near the shore as possible, if you ever do 
risk your precious life in a small boat or craft. 

12. A perfect martyr to your imaginary troubles, ground less fearsand 
anxieties swarm around your boding imagination like flies around a 
putrid carcass. 

A. To Cultivate the Wahy Tendency of Mind:— -Always think 
twice before you act, or better pause and don't act; your rashness may 
ruin you; consult those who have careful deliberation and judgment, and 
act according to their advice; study the motives of others; and ever keep 
on the alert. Never depart from the principles you have received when 
you feel that sound and solid reasons are their bases ; and consider that 
by deviating from this advice you may occasion some of the worst evils 
that can befall human society and may cause ruin to yourself. 

B. To Eestrain the Cautious Tendency:— Be more self-possessed; 
jump at conclusions; act with promptitude and decision; don't keep 
putting off; never fear to-morrow's advent; foreboding and procrastination 
may thwart every effort of your life; press and drive, on ever looking 
ahead; banish fear, be confident, and let hope ever preside over your 
-counsels. *'Fear is the last of ills; in time we hate that which we often 
fear." '* It is also the w^hite-lipped sire of subterfuge and treachery." 
Then be reckless and cast aside caution, wariness, and circumspection as 
you would nightmare. 



SPEMENTALITV. 



189 



SrEMENTALITY. 

THE FACULTY THAT DESIRES SOME MENTAL OH SPIPwITUAL GOOD. 

Spiritual hope may he known as large when vje see a large open eye and 
high forehead, icith great comparative measurement from the point of tht 
nose to the hair of the forehead. 




Spementality small. 
An Indian of California attired for an annual war dance. 

1 . No briglit rays from the spiritual life flit across your soul, and that 
which lies beyond the grave is as little desired by you as ice is by fire. 

"Where no hope is left, is left no fear." — Milton. 

2. No aspiration ever escapes your bosom with the desire of meeting 
those friendly forms that have shaken off their mortal coil and ascended to 
a higher sphere. 

3. The inertness of your spiritual nature presses out almost every de- 
sire unconnected with your bodily wants. Shakspeare gives your por- 
trait to the life: — " A man that apprehends death no more dreadfully, 
but as a drunken sleep; careless, reckless, and fearless of what's past^ 
present, or to come; insensible of mortality, and desperately mortal." 

4. Forebodings of a dark abyss of unknown and undesired mystery 
often cast deep gloom over your mind. 

" What see yon there, 
That hath so cowarded and chased your blood 
Out of appearance?" — Shak,'j>car<f. 



190 SPEMEXTALITY. 

5. Your spiritual hope is developing slowly, but it needs much more 
nourishment. It resembles the taper that flickers in the socket when 
the oil is exhausted. 

6. Hope in your constitution justly holds aloft her scales and shows 
them equally depending from the horizontal beam with excess of liope 
in the one scale, and dejidency in the other, of perfectly equal weight. 

7. Circumstances or education has slightly unfolded your inner light, 
which, the more it illumes, the more exhaustless are its resources. 




Spementality large. 
Milton. 

8. Not being very sanguine in spiritual desire, it might seem strange 
that nevertheless cheering reflections and wishes do often enter your 
mind, still you give but little heed to the kindly monitors. 

9. Permeating your nature there are many strong and high-toned spiri- 
tual desires. 

10. The beautiful hope you entertain of the future will assist and 
invigorate you in preparing for the spirit-life. Still, you feel with Mrs 
Hemans, that — 

" Dreams cannot picture a land so fair, 
Sorrow and death maj^ not enter there, 
Time doth not breathe on its fadeles^^ bloom, 
'Tis bej^ond the clouds and beyond the tomb." 

11. Steady and enduring desires about the higher life will cheer you 
along the pathway of mortality. 

12. The mighty, bright, and beautiful hope with which your nature is 
blessed may vrell be envied by intelligent mortals. No doubts of a future 
ever enter your mind. 

A. To Enhance the Action of Spiritual Hope:— Select for your 
associates those who live more for the future life than for this; read books 
by authors who have no doubt about the life beyond the grave; partake 
sparingly of beans, peas, oatmeal pudding, Scotch broth, vegetables, 
Graham bread, ripe fruits, &c. Discard from your bill of fare such soul- 



rUrvITATIVENESS. 



191 



depressing articles as pork, mince-pie, rich puddings, sausages, &c. 
Never use tobacco or alcoholic liquors in any form; and shun a materialist 
as you would the cholera, or small-pox, or black-death. 

B. To RErRESS Spiritual Hope: — Measure every spiritual desire by 
the rule of physics; ask for material demonstrations of a future life, and 
if you are favoured by the good will of God with what you desire, don't 
believe a word of it, but denounce it as the work of the devil; and last 
of all quote Scripture profanely, sneer at all that is considered sacred, 
but take heed to what Carlyle has said so well: — " There is but one thing 
without honour; smitten with eternal barrenness, inability to be or to do 
— insincerity, unbelief. He who believes no thing, who believes only the 
shows of things, is not in relation with nature and fact at all." 



PURITATIYENESS. 

THE VIRTUE OF CHASTITY AND INNOCENCE UNDEFILED. 

A clear, bright eye, a broad, Jiigh forehead, evenly developed lips, v'ith 
rejincd and intelligent countenance, cere some of the signs of purity of mind. 




Puritativeness small. 
Patagonian. 



Puritativeness large. 
Lucre tia Mott. 



1. Corruption enters largely into your composition, so much so, that 
you may aptly be likened to a cesspool — the receptacle for any filth. 

2. Impregnated with sin and iniquity, your natural depravity ren- 
tiers you liable to misdemeanour or any culpable act. 



192 



PUrjTATIVENESS. 



3. Being liable to stumble and trip into indiscretions, from tbe 
natural pollution of your mind, you require to edulcorate your pro- 
pensities with pure and unsullied thoughts . 

4. The amount of artificiality in your character speaks weakly on 
virtue's behalf. 

5. Though not at all past reclamation, yet the tendency to corrupt- 
ness and depravity steals often into your constitution. 

6. So constituted, you should emulate and imitate the noble life of 
Madame Roland, Mrs Fry, Madame Guizot, and John Howard, in their 
public characteristics. 




Puritativeness small. 
Samuel Hunter.— -This portrait was copied, by permission, from a very 
interesting work entitled "Characters of Glasgow," published by John 
Tweed, 11 St Enoch Square, Glasgow, Scotland." 

7. While you really admire natural purity and chastity, still con- 
cinity may not be your strong trait. 

8. As you are ever trying to practice virtue, you will shun the 
vulgar, and endeavour to live a praiseworthy life. 

9. Correctness of deportment and love of the high-toned and the 
good, will leave their stamp on many portions of your life. 

10. Your natural antipathy to the low and vulgar is as strong as 
your love of defending the high-minded and pure. 

11. Such spirits as yours were in the mind of Shakspeare, when he 
indited the line — 

'* For unstained thoughts do seldom dream on evil." 

Your soul, untainted by the world, is as pure and unspotted as that 
of an innocent child. 

12. Truly pure and immaculate as the snow fresh from the heavens, 
your every form is angelic and god-like. 

A. To Pkomote Purity: — Let no vulgar ideas enter your mind or 



INTUITIVENESS. 



103 



intermingle with your thoughts; it is better to remain unsoi^histicated 
than impure; use chaste and purely elegant language, and associate 
with the refined; and studiously eschew all indecorum and corruption. 

B. To Repress PuRiri': — Put on airs, as this is a sure sign of the 
absence of mental and bodily purity; cultivate slovenly, dirty habits, 
and your thoughts will soon bear the filthy impress; read books which, 
vividly portray ::he passions, such as the fast novels of the present 
time; associate with saloon loafers and idle persons, and you shall 
soon find that your surplus innocence and purity is gone, is nowhere; 
associate with catifi's, varlets, and blackguards, and your dove - like 
impeccability will soon vanish like the mists of a June morning, as 
they melt before the rising sun. Not a "rack" of purity can survive 
this prescription. 



i:ntuitiyeness. 

CONSCIOUS KNOWLEDGE PRIOR TO EXPERIENCE. 

TIlc signs of the faculty of intuition are a high forehead , with larg^.^ 
open eyes. 




Intiiitiveness smalL Intuitiveness large. 

Simon Fraser Lovat, a Scottish chieftain Giuseppe Mazzini, the great Italian patriot, 

and rebel, who was beheaded in the brilliant author, and co-worker witfi 

Tower of London in 1747. Garibaldi for republicanism in Italy. 

1. Were it possible that you have any knowledge of first principles, 
they must have been acquired at second hand or by dim and unsatisfac- 
tory inductions. No ideas obtrude themselves into your mind like bats 
that dart into the cottages during the fading light of day. 

2. Knowledge is very wary in approaching your mind, feeling no doubt 
that her precious time might be much better spent in entering where she 
is welcome. Though she is a modest dame, she likes a hearty and ready 
reception. 



194: INTUITIVENESS. 

3. Direct and instantaneous reception of ideas and their apj.reliension 
are almost inappreciable by you, and so feeble are they that you had 
better not trust them. 

4. The astonishing and illimitable grasp of some minds is quite incom- 
prehensible by you ; for most of your limited knowledge has been attained 
in quite an asthmatic fashion by slow, laborious and panting eflforts. 

5. Into your mind few intuitive ideas flash rays of undeduceable intel- 
ligence, hence they are scarcely ever comprehensible or trustworthy. 

6. By right living and giving due heed to your intuitions you would 
more readily recognise truth; hence you gain some knowledge without 
long processes of reasoning. 

7. Being slightly intuitive, instantaneous perception of realities may 
occasionally illumine your mind. 

8. Without any perceptible cause ideas and notions often start into 
your mind, but in due time you learn they were verities. 

9. Many true presentiments cast their illuminating rays into your sus- 
ceptible mind, and the recognition of knowledge is often instantaneous 
Avith you. 

10. Many primary truths you have intuition of by immediate cogni- 
tion, and instantaneous mental perception and penetration. 

11. Possessing a remarkable intuitive judgment you are capable of 
becoming of invaluable service to the world. 

12. Most wonderful, strange, and new ideas and fancies are continu- 
ally pouring into your mind, and time and circumstances prove them to 
be thoroughly veritable and practical. This subtle and wonderful capa- 
city is in you equal to the same in Swedenborg and Humboldt. 

A. To Facilitate the Intuitive Capacity: — Notice every impression 
you have, and in perfect faith accept it until disproved; sit quietly in a 
certain situation regularly every day, and throw up the rein to your 
thoughts; discard no impressions unless your reason or circumstances 
disprove them; live sparingly on light diet, and associate with intel- 
lectual and intuitive people; read the works of Swedenborg, Herbert 
Spencer, and Stuart Mill; and reject no new idea until thoroughly 
investigated. 

B. To Discourage and Repress Intuitional Capacity: — Spend 
most of your time in gsij, fashionable, thoughtless society; live sumptu- 
ously on eggs, oysters, pork, butter, honey, cake, pie, Devonshire cream 
and pudding; drink tea, coffee, chocolate, wine, stout, ale, gin, rum, and 
whisky; use tobacco and opium; sleep ten or twelve hours each day, 
and you will soon smother the babes of intuition in their lovely innocence. 
By following the above directions, you may crush out the intuitional 
capacity, as is daily done by thousands, but bear in mind that it is sel- 
dom necessary to restrain this power. 



LllTllATlVENLSS. 



195 



LITERATIVENESS. 

THE SKILL OF PRODUCING WRITTEN LANGUAGE. 

A fall broad hijh forehead ivith a pyr [form face are signs of excdlcnce 
in written lawjuage. 




Literativeness small. 
Mr Thomas Kogerson, a very [ 
speaker but poor writer. 



Literativeness large. 
;ood Jolin Ruskin, a brilliant author and art 

critic. 



1. The more you try to write the oftener you expose your inability; 
the productions of your pen lack body, clothing, and style; and are only 
an agglomeration of misconstructions and improprieties. 

2. Your ideas being muddy, misty, and hazy, your words consequently 
are ill chosen, sentences badly constructed, and hence you are a poor 
writer. 

3. From the barrenness and vacuity of your writings they contrast in 
a very unfavourable manner with those produced by men who have 
become eminent from their full, brilliant, grasping style, utterly free 
from the meagreness that pervades your every paragraph. 

4. You should make no more essays to appear in print as we have 
already many miserable writers. 

5. Though your inherent weakness in matter and style may, by 
practice, be partially removed, yet it will be a hopeless task to eradicate 
it thoroughly. 

6. The excitement of conversation or public speaking may supply 
you with a much larger vocabulary than you have when trying to write. 

7. Your forte is not in writing, though you may be a fluent talker; 
and you will find composition rather an irksome business. 



196 LITERATI VENESS. 

8. With careful practice you could write passably weU; but without 
this you will make a jumble of it, from the tendency you have to 
allowing your thoughts to get the start of your pen. 

9. You possess the power of setting forth your ideas more com- 
pletely and satisfactorily in writing than most speakers can do. Your 
writings with constant care and practice might exercise an important 
influence over human affairs. 

10. If you practice writing, the effusions from your pen will be such 
that the sentences, in harmony with the ideas, will flow on with aesthetic 
and mellifluous softness, grace, smoothness, and beauty. 

11. Your phraseology is classic and most perspicuous, and your love 
of the beautiful, in idea and expression, is manifested in your passion for 
polite literature. Hence your tendency to give the most copious and 
fascinating expression to your thoughts. Elegance is your characteristic 
in style. 

12. Being pre-eminently gifted in the use of symbolical and figurative 
language, you will likely write better than you speak. 

A. To Cultivate Written Laisguage :— Study well your subject, 
revolving it in your mind, then write down your ideas as they occur; the 
next morning fresh from sleep revise or re-write, and continue this 
practice until you acquire an easy natural style. If you are an observant 
person, your best plan is to describe that which you saw, and 
narrate what you have heard: to increase your vocabulary or stock of 
words, constantly refer to Crabbers or Mackenzie's sjmonyms, and 
Koget's Thesaurus of English words; but of all true sources of the 
accurate value of words and their copious bearings study the etymology 
of the language, in such books as Wood's Guide to the Etymology of the 
English Language, or Oswald's Etymological Dictionary. Nothing will 
enrich your vocabulary or instil into your mind the true value of words 
and their delicate shades of meaning so much as this. But during your 
acquirement of all these stores of fundamental knowledge, practise on 
every occasion the putting your thoughts on paper; no matter how varied 
are the subjects, keep at it, and success according to your powers and 
knowledge will be the result. Then when you have acquired these 
fundamental stores and have practised carefully, take studiously for 
your models in prose such authors as Washington Irving, Ruskin, and 
Baron Macaulay, Samuel Johnson, Addison, and Steele. In poetry you 
need no advice, for that is an art that must be in j^our own idiosjTicrasy. 
Imitation in this divine art annihilates the poet. 

B. To Restrain the Talent for Written Language:— Do not lo 
jotting down on all occasions your thoughts; the less you write the 
better. In a word, never write when you can possibly avoid the task. 



CLEANS Ef^S. 



197 



CLEANNESS. 

THE DESIRE TO BE FREE FROM FOULNESS AND IMPURITIES. 
Fine hair, as in the rahhity is a sure sign of neatness, while coarse 
hair, as in the hog, may he knoimi as nature's testimonial of a dirty 
animal. 




Cleanness large. 

The Duchess of Kent, the mother of Her Majesty, 

Queen Victoria, the noble Queen. 



Cleanness small. 

Nathaniel Bentlj^ the dirtiest man 

of England. 



1. Unkempt, bedraggled, and bedaubed, your appearance is slovenly, 
and generally you beslime and bespatter your apparel. 

2. Ever dusty and dirty, you are likely to smear and contaminate all 
you touch. 

3. You are apt to soil your clothing and begrim your face; you wash 
only when the dirt can be easily seen, and it becomes painfully neces- 
sary. 

4. Through mud and mire you will stamp rather than incommode 
yourself by avoiding it, and yet can admire neatness. 

5. Not being too particular about a trifle of dirt, you will clean up 
occasionally. A little smut or mustiness incommode you not. 

6. Neither nasty nor yet unstained, you are alike free from the 
extremes of tidiness or slovenliness. 

7. You are rather particular about washing, combing, and cleaning 
yourself, as well as about the things with which you come into personal 
contact. 

8. Slovenly persons are repulsive to your fine-grained nature, and 
Vr'hat is coarse in things or persons you intuitively avoid. 

9. Rancidity and mustiness are repulsive to you; all impurity and 
filthiness your nature abhors. 

10. You will try to keep tidy and neat by brushing and washing in 
order that purity of body may be yours. 



198 PITIFULNES3. 

11. One grand aim of your life is to render everything clean and neat. 
Small particles of dust and dirt readily annoy you. 

12. Personal purity and immaculateness are your prominent charac- 
teristics; and your constant attention to scrubbing, ablutions, and venti- 
lation is remarkable. 

A. To Promote and Accelerate Cleanliness: — Wash and scrub; 
often change your clothing; brush away dust; scrape off the mud; cast 
away the tainted; wipe away all slime and rise above the corrupt; harbour 
no filthy thoughts in your mind nor allow uncleanliness to remain on 
your person. 

B. To Eetard and Discourage Cleanliness: —Don't be so squeamish 
about a trifle of dirt, it is only that of which you are composed; bear in 
mind that your attention to neatness in trifles is wearing away your life. 



PITIFULXESS. 

tenderness and COIMPASSION EOR SUEEERINa MANKIND, THE LOWER 
ANIMALS, AND EVERY LIVING CREATURE. 

J\n eye that looJcs upon an object with lingering softness is an evidence of 
large 'PITY. When this quality is strong, it bows the head forwards, and 
softens the manners. 

1. Nero-like, you are hard-hearted and merciless. 

2. No feeling of tender sympathy moistens thine eyes with dew-drops 
of sadness at the apprehension of suff'ering innocence. 

3. Pitiless, stony, and cold, your eyes bear marked resemblance to the 
ruins of Quin Abbey in Ireland. 

4. In you, the sentiment of sympathy is like the felled and decaying 
tree, unfeeling, rotting, and every day "becoming small by degrees, and 
beautifully less." 

5. Karely, yet occasionally kindlj^ compassion viridifies the tender 
sympathies of your inhuman heart by showers of calid tears. 

6. Alike free from obduracy of spirit or extreme tenderness in sjmi- 
pathy, you are almost evenly balanced between intolerance and its anti- 
thesis forbearance. 

7. Though depressed when sadness casts her sable mantle over the 
social circle, yet, when all around are merry you are calmly thoughtful, 
and every feature of your pitying visage relates the tale of your inmost 
thoughts. 

8. Yours somewhat resernbles that tender and great spirit whose tears 
of joy rush spontaneously from the eyes when suffering and sorrow have 
been relieved. 

9. The melting anguish of suffering innocence kindles within you 
the fires of compassion, which burn, yet consume not, which purify while- 
they nourish and improve the soul. 

10. Concessions and benefactions you are ready to make where it will 
result in good, all eleemosynary projects afford you pleasure; you will 
grant a pardon if asked by an enemy; and you are always very lenient 
and indulgent towards others. 

1 1. Much you resemble the nature of the great Pompey, who was noted 
for his noble generosity. No narrow, sharp lines of sectionality limit or 



PITI FULNESS. 



191> 



confine your spontaneous feelings of clement consolation which well forth 
unbidden whenever you are cognizant of distress. 




Pitifulness very small. 
Nero, one of the most cruel Emperors 
of Rome, — Copied from the bust in 
the British Museum. 



Pitifulness very large. 
Miss Coutts, of London, England, the 
most compassionate lady of the 
present age. 



12. Complete abnegation of self is your distinctive quality; pity's 
ripest fruits are brought to perfection in you, and manifest themselves by 
the terribly convulsive throes of your heart when sympathizing with the 
woes and agonizing anguish of others. When your tenderest feeling of 
mercy is excited by distress, it runs through every fibre of your being 
with the rapidity of lightning, and with redoubled force endeavours to 
render assistance to the unfortunate by its divine impulses. Shakspeare 
had such qualities as you possess in his mind when he penned the follow- 
ing lines : — 

'• The quality of mercy is not strained ; 

It droppeth as the gentle rain from heaven 

Upon the place beneath ; it is twice blessed ; 

It blesseth him that gives and him that takes : 

•Tis mightiest in the mightiest ; it becomes 

The throned monarch better than his crown. 



It is an attribute of God himself." 

A. To Cultivate Pity:— Visit the abodes of the poor and lowly and! 
there enter into close communion with their troubles, however small; try 



£00 IMAGINATIVENESS. 

to render consolation while they complain; lend an attentive ear to the 
voice of need and penury; from the laboratory of your tenderest compas- 
sion take the balm of commiseration, and pour it over their miseries and 
sorrows; entertain tender feelings for every one, and expel, as demoift, 
all cynical suggestions and emotions ; shun the egotist, as he can love himself 
only; avoid the ostentatious, and those whose hearts are steeled against 
pity by the armour of worldly gain and worship of mammon; and bear 
in mind that it would benefit your soul more to perform the acts of earthly 
kindness to a poor man, than to toast the rich man at his wedding. 
Sheridan says: — 

" Soft pity 

Hallows every heart he once has swayed ; 

And, when his presence we no longer share, 

Still leaves compassion as a relic there." 

B. To Restrain Pity: — Though it is rarely necessary to repress the 
action of this god-like virtue, yet, for the benefit of those who sympathise 
with objects of distress so as to affect them deleteriously by injuring their 
health and destroying their happiness, the following directions are ap- 
pended: — Live sumptuously; heed not the complainings of others; turn 
coldly away from the poor and needy; associate with the unmerciful and 
selfish; shun death-bed scenes, and dramatic acts that arouse the tender 
sjTnpathies; read not any accounts of railway accidents, and loss of life 
"by shipwrecks ; in a word, live sedulously for yourself only, and soon you 
will be perfectly free from the mawkish feeling of pity. But remember, 
*' Cruelty is an insult on the majesty and goodness of God," as Jones of 
Kay land says. And Cowper says: — 

"I would not enter on my list of friends the man 
"Who needlessly sets foot upon a worm. " 



IMAGINATIVENESS. 

The plastic power or faculty of creating images in the mind, 

the home of fancy. 

Bemarhahk intelligence evinced by facial expression^ denotes vivid 

imagination. 

1. Being of a low, barren, blunt, bestial mind, you have no fancy to 
produce scenes of beauty or poetic diction. 

2. Lacking inspiration, liveliness, and refinement, yours is a plain, 
tame, terse, unpolished, matter-of-fact comprehension. 

3. Your spiritual nature— if such it may be called — is devoid of the 
playful fancy that willingly lingers around the airy ideal that is seen in 
playful pictures. You are very concise. 

4. Not being poetically inspired, you are free from the propensity to 
indulge in day dreams, nor can you feel much sympathy for the liveliness 
©f the French, or what they call le hel ideal. 

5. Writing poetry will hardly prove remunerative to you; solitude has 
never, in your case, united with deep meditative studiousness in order to 
develop an enthusiastic imagination within you and bring your passions 
into obedience to her dictates. 

6. You enjoy the beautiful, but do not fly off at a tangent; and though 



IMAGINATIVENESS. 



201 




Imaginatireness small. 
A Plodding Scotchman. 




Imaginativeness large. 
M. Lamartine. 



202 IMAGINATIVENESS. 

you are interested in works of beauty, when the idea of practical value is^ 
connected with them you are more readily appreciative. 

7. Your imagination may occasionally become wearied with the com- 
mon-place jog-trot world of mere utilitarianism, and for relief, make 
ethereal excursions on lightning wings to expansive fields and worlds of 
beauty and splendour. However little others may guess your true 
character while in retirement, you are nevertheless vividly and chastely 
enjoying your silent reveries. 

8. Though you may not be a critic, connoisseur, or virtuoso, you readily 
discern the elegant, and hence you are tasteful and enjoy the refined, 
shun vulgarisms and appreciate dilettanteism, and delight in the study of 
aesthetics. 

9. Being enthusiastic and prolific in the combination of old forms and 
images into new structures of beauty and grandeur, which you place in 
sequestered landscapes of loveliness, as so many Edens adorned with re- 
splendent glory, your excursions in space become like the fire in its 
resistless impetuosity sweeping over the dry prairie, lighting up, consum- 
ing, and purifying everything it embraces, 

10. Your expansive and vivid fancy produces ample results in your 
enchanting air-drawn pictures. Thus is your liveliness of fancy por- 
trayed: — 

'* Do wliat he will, lie cannot realize 
Half he conceives ; the glorious vision flies. 
Go where he may, he cannot hope to find 
The truth, the beauty pictured in his mind." 

il. Possessing a vigorous imagination, your taste is of a superior 
quality, and gives you a rich pleasure in the fine arts. With an excellent 
conception of what is elegant and pleasing, everything that is beautiful, 
delicate, and refined you embrace with pleasurable emotions. There is a 
diffusiveness permeating every act of your life. 

12, You feel intense delight in the beautiful; your conversations pos- 
sess much buoyancy and sprightliness; you enjoy gazing upon the rippling, 
silver-footed waters; so much so that your ideas often take wing, flutter, 
and whirple round mystic themes, usurp the throne of reason, and feast 
on angelic visions. **The necromantic power can conjure up glorious 
shapes and forms, and people solitude with brilliant visions." — Irving. 

A. To Cultivate Imagination:— Betake yourself to study, read- 
ing, and writing in solitude, constantly exercising your imagination; visit 
deserted ruins and old castles in Ireland, Scotland, England, Wales, Italy, 
Spain, and Syria, while you read their history. Sit on the tombstones in 
the old trellised abbeys of those countries, and wile away brief hours in 
imaginary pictures of the old monks and friars who in the olden time 
reigned supreme. Study ancient history, eloquence, painting, geology 
and astronomy; use choice, elegant, picturesque language; adorn your 
rooms with works of art and paintings; and ever remember what Lord 
Byron has so beautifully said: — 

" The beings of the mind are not of clay; 
Essentially immortal, they create, 
And multiply in us a brighter ray 
And more beloved existence." 

B. To Restrain the Imagination:— Always call a spade a spade; 
avoid all ornament in dress; never mind the fashions; let your words be 



FACTIMEMOPwTATn-ENESS. 



203 



nil literal; metaphor, and all figure of speech, score out of your vocabu- 
lary; specially avoid hyperbole; use no exaggeration; remember that 
though the cabbage is not so beautiful as the rose, yet it is much more 
useful; never betake yourself to solitary meditation; turn away from 
ruins of palaces, cities and castles, abbeys and druidical relics, unless 
surrounded by thoughtless friends, who seek to feed idle curiosity; never 
road novels or poetry; avoid all chances of deep and soul-stirring medi- 
tation, by light social converse with plain, practical people; and when 
any one speaks to you figuratively, turn sharp upon him, saying — " I 
want the facts— nothing but facts. " 



FACTIMEMORIATIVENESS. 

TTIE FACULTY OF RETAINING PREVIOUSLY ATTAINED KNOWLEDGE. 

Memory of incidents and general affairs manifests itselfhy general fulness 

of the forehead. 




Factimemoriativeness large. Factimemoriativeness small. 

Frederick H. A. Baron von Humboldt. Miss Catherine Dimn. 

1. Prone to forgetfulness, and destitute of the ability to think over 
the past, the occurrences of your life never trouble or delight you. 

2. Such is the poverty of your memory that it is impos'sible for you ta 
recollect what or how much you have forgotten. As quick- silver thrown 
upon glass rolls off in numerous little globules, soft and divisible, so do 
facts when put upon the tablets of your memory. 

3. Important occurrences are apt to fade'^frora the canvass of your 
memory: hence you can give only a vague account of historical incidents 
long since read. 



204 FACTIMEMORIATIVEKESS. 

4. So misty and enveloped in haziness is your power of recollection, 
that you cannot readily dispel the uncertain gloom, so as to enable you 
to present the images of the past in a clear light. 

5. Generalities you can recollect, but minutiae you cannot recall; and 
hence you fail to relate an anecdote well, and at times are absent- 
minded. 

6. Through the reticulations of your mnemonic net small facts escape; 
but by taking extra trouble, sustained by vigorous efforts, you may retain 
ideas or facts that are important and necessary. 

7. Though the minor matters are in danger of fading from your 
memory, you will sufficiently recall important things; and though not 
capacious, your retrospects are pretty much to be trusted for accuracy. 

8. By nature your capacity for recollection is very fair, and by careful 
culture it would become expert. But trifles are apt to slip your memory, 
and ideas you forget except you take more than ordinary care to retain 
them. 

9. From the treasure-chambers of your memory shoot forth rays of 
intelligence at the behest of your volition; and hence few equal you in 
the ability to recall historical facts and events in connection with all their 
minute details and concomitant incidents. 

10. So deeply impressed are facts and incidents on your memory that 
they seem to live in it; and so trustworthy are your recoUective powers, 
that you can retrace the occurrences of your life with unfailing accuracy. 

11. Your memory is exceedingly active and clear; hence your extreme 
fondness for taking cognizance of character, events and active phenomena; 
of enjoying anecdotes, possessing great quickness of apprehension. You 
retain life proceedings with wonderful accuracy, collect items of informa- 
tion; and garner your gathered facts with scholarly aptitude. 

12. Such is your broad and strong power of retrospection that the im- 
pressions received by your mind are retained like pictures carved on agate. 
The facts engraven there are as safe as in a cyclopaedia and equal in their 
fidelity. Hence, no wonder you are referred to as a ** walking dic- 
tionary." 

A. To Cultivate Memory:— After retiring to rest every night think 
over all the transactions and incidents of the preceding day; read the 
works of Cuvier, Leibnitz, Goethe, Humboldt, Lyell, Agassiz, Liebig, Sir 
Walter Scott, Prescott, Alison, Macaulay, as well as other scientific and 
historical writers; and at least once every day repeat all the events of 
importance which have transpired during the last twenty-four hours; 
and business negotiations, as well as every ordinary incident of life; com- 
mit condensed portions of history to memory; impress all leading inci- 
dents firmly on the mind by giving intense and concentrated attention 
to them when they come to your notice; associate much with those of 
superior memories. Employ the memory and it will give you retentive 
power. The Greeks continually exercised their memories by treasuring 
in their minds the works of their poets, the instructions of their philo- 
sophers, and the problems of their mathematicians; and such practice 
gave them vast power of retention. Pliny informs us of a Greek called 
Charmidas who could repeat from memory the contents of a large library. 
One should write out every speech or whatever it is desired to retain. 
This practice is recommended by Cicero and Quintilan. Memory is 
facilitated by regular order and distributive arrangement of facts, and 



I'ACTIMEMOKIATIVENESS. 205 

by conversing on the subjects you wish to remember. Themistocles, 
Oa3sar, Cicero, and Seneca were possessed of very great memories. 
Themistocles mastered the Persian language in one year, and could call 
by their names all the citizens of Athens, when its population was 20,000. 
Cyrus knew the name of every soldier in his army. Julius Csesar was 
able to dictate to three secretaries at the same time and on perfectly dis- 
tinct subjects. Fortius Latro, as Seneca informs us, remembered every- 
thing that he committed to writing and wrote very rapidly. Hortentius 
attended a public sale which occupied the whole day and gave a full and 
particular account in the evening from memory of every article that was 
sold as well as the name of each article with the name of the purchaser; 
and when compared with the notes of a clerk they were found perfectly 
correct. Themistocles possessed such powers of retention that when one 
offered to teach him the art of memory he rejected the proposal, and re- 
marked that he had "much rather he would teach him the art to forget." 
Justus Lipsius was able to repeat every line of Tacitus' works, memonter. 
Josephus Scaliger committed Homer's Iliads and his Odysses entirely in 
twenty-one days, each being about the same length — the Iliads contain- 
ing thirty-one thousand six hundred and seventy verses. Seneca could 
repeat two thousand names in the order in which he heard them, and re- 
hearse two hundred verses on different subjects after once hearing them 
read. Mithridates, the celebrated King of Pontus, ruled twenty-two 
countries, and was enabled by his faithful memory to converse "wdth the 
various ambassadors in the proper language of the country which they 
respectively represented. St Austin's works are sufficient to fill a large 
library, and yet Dr Reynolds mastered them all, being able to repeat any 
portion of them from memory. Dr Jewel, Bishop of Salisbury, could re- 
peat anything he had written by once reading it, and never forgot a line 
of what he read; but his astonishing memory he attributed to industrious 
cultivation of that faculty. Jerome of Prague, who was martyred for 
the Protestant religion by a sentence of the Council of Constance, was 
famous for an excellent memory, of which Poggius, in his epistle to 
Leonardus Aretinus, gives the following occurrence in illustration: — 
** After he had been confined three hundred and forty days in the bottom 
of a loathsome tower, where he was wholly without light either to see 
or read; yet, when he was called to trial, he quoted so many testimonies 
of the most sagacious and learned men in favour of his own principles, as 
if all that time he had been immured in a good library, with all the con- 
veniences of studying." This is a remarkable example, especially if we 
consider the afflictive circumstances of his case, and how sadly trouble 
weakens and impairs the memory. A young Corsican, while in the Law 
School of Padua, in Italy, could repeat forwards or backwards thirty-six 
thousand names, and a year after could repeat anything remembered. 
He instructed Franciscus Molinus, a nobleman of Venice, who had a 
very poor memory, in less than eight days, to repeat five hundred names in 
any order he pleased. Mr Thomas Fuller possessed a memory sufficient 
to remember all the signs on both sides of Cheapside and several other 
streets in London. Instances could be related of other memorists equally 
as noted, but the limited space of this book \\411 not permit an exten- 
sive article on this subject. Sickness, fright, or slothful ness may seriously 
impair the memory, as the following instances may show, viz., the orator 
Messala Corvinus forgot his own name — caused by sickness. Artemidor- 



206 PALTIMEMORIATIVEXESS. 

ous, the grammarian, having been frightened by a crocodile, the fright 
caused an entire loss of his learning, that he never afterwards recovered. 
Oalvisus Sabinus, from the habit of slothfulness and neglect of his memory, 
became so forgetful that he could not recollect the names of Ulysses, 
Achilles, and Priamus, yet he knew those men as well as one man can 
well know another. Germanus, who was a clerk under the reign of Fre- 
derick II., having been bled, lost the entire use of his memory; yet one 
year subsequently, having been bled again, he recovered the full use of 
his former memory. Examples could be enumerated wherein f orgetf ulness 
could be attributed to the fact of not cultivating and employing the 
memory. The mathematician Wallis, while in bed and with his eyes shut, 
extracted the cube root of a number consisting of thirty figures, not making 
a single mistake. Dr Timothy Dwight, of Yale CoUege, was in the habit 
of taking seven texts, and at the same time dictating to seven amanuenses 
seven distinct sermons. A celebrated London dramatist laid a wager 
that he would, after once reading a page of advertisements in The Tunes, 
repeat them verbatim and in order; and he won the wager. He also 
undertook to walk along one of the main business thoroughfares, the 
Strand, in which every house on each side has an elaborate signboard and 
number, and to repeat the names, numbers, and businesses of each, taking 
in both sides, as he walked along only once. Mr Miller, a talented law^y er 
of Keokuk, Iowa, who was formerly member of Congress, has a remarkably 
retentive memory. He has been known to write out in full an entire 
sermon, without taking notes, and when the bishop who preached it 
called upon him, and observed that Mr Miller had changed only one word. 
In reply, he mentioned the very word, and gave as his reason for the 
change that the word used by the bishop was incorrect. The bishop 
thanked him, and pocketed the paper in w^hich the reported sermon ap- 
peared the morning after it was delivered. Mr Miller remarked to me 
that it was by his concentrated and earnest attention at the time of hear- 
ing that he was enabled so unfailingly to remember. A Miss Foster of 
London has also this remarkable retention of memory. A clergyman, 
of local note for his terse, epigrammatic style of sermonizing, was asked by 
his congregation to print and publish one of his telling, cogent discourses; 
but on his assuring them that he could not reproduce accurately what 
he had preached, Miss Foster, then about sixteen years of age, proffered 
to write it out verbatim, and did, perfectly to the preacher's satisfaction. 
Dudley Waller, a boy in the American States, when entering his teens, 
learned long lectures by hearmg them read once or twice. He has been 
known to repeat accurately half a newspaper column, and tell where the 
punctuation points appeared, as he had been told them when hearing it 
read. Writing out one's thoughts gives tenacity to the memory. Then 
write out your own thoughts, as well as what you learn from books, 
teachers, and conversation. Keep a diary or note-book, and at the end 
of the day note down in chronological order every transaction that 
occurred within your cognizance during the whole day. Special care 
should be taken, however, in the exercise and cultivation of memory, not 
to overtax it. It is a fact well attested by experience that the memory 
may be seriously injured by pressing upon it too hardly and continuously 
in early life. Whatever theory we hold as to this great and wonderful 
function of our nature, it is certain that its powers are only gradually 
developed; and that, if forced into premature exercise, they are impaired 



rKUDENTlALITY. 



207 



by the effort. A regulated exercise, short of fatigue, is improving to it; 
but we ought carefully to refrain from goading it by constant and labo- 
rious efforts in early life, and before this wonderful, God-like faculty is 
strengthened to its work, or it decays in our hands. The following 
interesting incident, related by James Beaty, may serve as a warning 
to those having the care of the young. A boy, whose over-zealous 
and indiscreet mother obliged him to commit sermons to memory, 
lost his other faculties, and became stupid and idiotic. Let us ever keep 
in mind what Coleridge, in his rapturous appreciation of this power, ex- 
claims: — ''Memory, bosom-spring of joy." Then ^a^fc — "Memory is 
the cabinet of imagination, the treasury of reason, the registry of con- 
science, and the council-chamber of thought." 

B. To Restrain the Mnemonic Powders: — Should this faculty or 
powers of retention be leading the mind to matters of a painful nature, 
turn the thoughts to something else, avoiding whatever will ir any 
manner depress the spirits ; cast off past troubles ; never reca'l the 
past, but live for the day and the future. 



PEUDENTIALITY. 

WISDOM APPLIED TO PRACTICE. 

Prudence partially closes tlie eyes, which are usually also found some- 
zchat settled in the head, but never seen in persons with very short noses. 
Hence chiklre?i who almost invariably have shoi^t noses, are very imprudent. 
Open mouths are also evidence of natural imprudence. 




Prudentiality emal]. 

Restless, loquacious, ignorant and sancy 

boy of Jacksonville, Illinois. 



Prudentiality large. 
John Sherman, U.S. Senator from Ohio. 



208 CKEDULOUSNESS. 

1. Stolid, clolti.^h, shallow- minded, and short -witted, you are only -a 
dolt and a driveller. 

2. Being soft, obtuse, and feeble, your acts will be ill-advised and in- 
consistent, frequentlj^ 

3. Being somewhat infatuated, you may be considered rather dull and 
asinine. 

4. Being almost destitute of acumen, your perspicacity will not make 
you noted. 

5. Though you resolve and re-resolve you will not likely commit many 
deeds of indiscretion, yet you will at times evince precious little wisdom 
or penetration. 

6. Consistency in your endeavours will prevent the weeds of impru- 
dence from smothering the genuine plants of your better desires. 

7. Though rather prudent, judicious, and discerning, yet you are not 
remarkable for perspicaciousness. 

8. Those who are intimate with you, will luiow that you are con- 
siderate, politic, and provident. 

9. Being deemed apt, clever, and astute (not to say *' canny"), your 
mind is fraught with penetration, discernment, and discretion. 

10. The subtlety and archness of your disposition will earn you the 
reputation of being long-headed and penetratingly sagac'ous. 

11. An unusual sagacity in your nature shows that you possess 
shrewdness and acuteness rarely equalled. 

12. Since you arrived at years of maturity and discretion, an impru- 
dent act you rarely or never committed. 

A. To Accelerate and Strengthen Prudence:— Allow no foolish 
thoughts to enter your mind; avoid the company and associations of the 
weak-minded; shun the society of the injudicious; give a true seK-educa- 
tion to your own mind, and you will feel that this is the most valuable of 
all training. The self-educated are invariably the most successful in life. 

B. To Ketard Prudence: — Be silly and nonsensical; become un- 
wary; discard discretion and circumspection; be constantly unmindful of 
the precautions and warnings of others; let extravagance and unreason 
have full sway over you — give them rein — let the egregious and prepos- 
terous dominate your life; and give full swing to every absurdity. 



CKEDULOUSNESS. 

THE ENDOWMENT WHEREBY ONE IS ENABLED TO RECEIVE AS TRUE, 

that which is UNPROVEN. 

The eyebrows when elevated far above the eyes, and present a large 

inter cilar space as in Harvey, are certain signs of large faith. 

Observation: — In an early era man lived in the stomach age, which 

age rose to the summit of its glory during the days of Gracchus and his 

sons, Tiberius and Caius, Crassus, Caligula, Claudius, IS'ero, Vitellius, 

Severus and his cruel son Caracalla; when Pome was the home of 

thousands of similar unfeeling wretches who gormandised in her banquet 

halls; later Pome in her glory lived in the muscular age, — when muscle 

^7as king; in process of time printing presses, railways, telegraphs, 



CREDULOUSNESS. 



209 



schools and appliances to arouse sensation and thought developed the 
brain and nervous system and produced a brain ar/e, in which the 
civilized world lives to-day, when sensations command a higher premium 
than sense. The next and purer age, the millennial era, will be the 
spiritual age, the light of which is already appearing. 




Credulousness small. Crerlnlons^ie^is lar^e. 

Voltaire, who iiad no respect for God "Wm. Harvey, M.D., discoverer of the circula- 
or man, and tried to destroy all tion of the blood. 

religious faith. 

1. Doubts and infidelity are masters in your nature and sweep away 
every ray of confidence about the unseen as the river in flood carries off 
buoyant debris. 

2. This faculty, which is the avenue for the admission of unproven 
truth into the human intelligence, in you is a narrow, dark, and difficult 
way; its walls and ceilings are corresponsively rusty, and should be 
lubricated with spiritual culture. 

3. Being extremely sceptical and unable to give credence to strange 
things, you can only, if at all, experience feeble glimpses of a future 
life by faith as you naturally wish practical assurance of everything. 

4. You require tangible evidence or solid reasons, before admitting 
general or strange questionable matters, nor are you credulous in new 
theories. 

5. Being slow of belief in matters of rare and wonderful appearance, 
whfirein complicated mystery is connected, you will question and dis- 
believe a long time. 

6. Being apt to discredit what you deem unworthy of credence, your 
faith would hardly be sufficient to preach from, since its moderate 
strength would scarcely gain for you the reputation among your 
neighbours of a sincere and earnest believer. 

7. Cock-and-bull and sea-serpent stories you cannot take in unless 
well vouched for by some one in whom you repose implicit confidence. 

8. You delight in conversations on the immortality of the soul, a3 
that species of converse is to you spiritual food. 



210 COURTEOUSNESS. 

9. In your nature there is implanted a deep love of novelty which 
renders you susceptible of sudden emotions of wonder and surprise. 

10. Having naturally a craving love of noveliy, you entertain 
romantic ideas, and may think you see phantoms or ghosts. Your dreams 
often prove true; and you can receive upon trust, cherish and nurture 
what others assert, though it should be bordering on the miraculous. 

11. Accompanied with an insatiable desire for the wonderful and 
mysterious, you have implicit confidence in your friends. 

12. So inordinately strong is your faith that you are liable to be 
duped by giving credence to whatever you are told; hence the 
attractive faithfulness and fidelity you possess will mantle and screen 
many faults of your friends, and prepare your mind for a ready assent to 
the truth when declared by another. 

A To Cultivate Faith : — Avoid everything that tends to materialism ; 
never doubt the wonderful and mysterious because you can't understand 
them; you are finite while the universe is infinite; and your reason may 
deceive you as it has been deceptive to the sages of all times. Learn, 
and daily repeat the subjoined beautiful lines from the pen of Long- 
fellow: — 

" Life is real, life is earnest, 

And the grave is not the goal ; 
Dust thou art, to dust returnest, 
Was not written of the soul. 

" Kot enjoyment and not sorrow, 
Is our destined end or way ; 
But to act that each to-morrow 
Finds us farther than to-day.'* 

B. To Blight and Extinguish Faith: — Never read or think of ghosts, 
demons, fairies or witches; study the laws of nature and metaphysics; 
try to account for all that is strange and wonderful by appealing to 
natural phenomena or natural magic; think of the havoc science has 
already made among the superstitions of the middle ages; and finally, 
determine to believe in nothing that is not palpable to one of your 
senses, but don't forget that these avenues or gates of knowledge may 
also be snowed up or beclouded. The shortest indeed would be to 
believe nothing, and then doubt your own personal identity and existence. 



COURTEOUSNESS. 

the state or quality which leads to civility of manners, 

POLITENESS, and ELEGANT DEPORTMENT. 

This ivinnlng power of outward attractiveness manifests itself in fine 
features, high, open forehead^ graceful fornix and a large, animated, and 
prominent eye, 

1. Intensely crabbed and captious, you are impolite and uncourteous, 
spleeny, moody, scowling, and dogged — displeased with everybody and 
everything. 

2. Sulkiness, churlishness, bluntness, and blufifness of manner charac- 
terise you. Try to rub off your corners by polished associations. 

3. Towards your friends and acquaintances it requires much effort for 



COURTEOUSNESS. 



211 



you to be civil or persuasive; and, if imiDOsed upon, you are almost cer- 
tain to be rude. 

4. Though none too much inclined to the courtesies of life, you may 
at times be civil and humane. 

5. Were one to judge by the little use you make of your back in cour- 
teous intercourse, he might suppose that it had been spoiled in tho 
manufacture. 




Courteousness small. Courteousness largo. 

D. Fernando VII.. a tyrant, who Coant De Orsay, the most polite man of the 
started the Inquisition, and was world, 

devoid of fine feelings. 

6. To bow and scrape like a French Fop is unnatural to j^ou : nor are 
you likely to relish it in others. 

7. Recognitions and greetings you return respectfully, and you make 
an effort to be polite, but are none too much given in that direction. 

8. Though not unusually polished in your manners, in the drawing- 
room, you can receive, and do the honours of the table. 

9. If it is your whim, you can be quite polite, since you possess civility, 
though not overflowing ^vith compliments. 

10. Amenity and suavity render you obliging, and you are generally 
esteemed amiable. 

11. Nothing do you enjoy much more than good manners. Many 
hearts are won by your politeness and attractive deportment. 

12. You can bow and stoop very gracefully and pleasingly, and must 
be esteemed as one of the most obsequious of the human family. 

A. To Improve in Courteousness or Courtesv: — First of all, never 
forget that all mankind inwardly love that latent flattery called polite- 



212 



ATTENTrVENESS . 



ness. Secondly, try to use suavity of manner and fair words (as deli- 
cately as possible), because it renders others respectful to us and on good 
terms with themselves. Thirdly, to be tractable and attractive is a duty 
we owe to society as well as to ourselves. It invests happiness at a high 
rate of interest, and is the best stock in the market of social intercourse, 
as it carries joy to others and brings success to ourselves. 

B. To Deteriorate your Courtesy:— Be careful to carry to excess 
your foppish and conceited airs; be bland, refined, and courteous, but 
use less palaver, and you will be less sickening to others. You have too 
much of what the world have generally too little— you are too polite. 



ATTE]NTiyENESS. 

THE QUALITY OR POWER OF GIVING HEED TO OBJECTS OR THOUGHTS. 

ATTENTIO^'■, wlien large, carries the head fcricard in the same 
manner that one bends forward when thoroughly interested in a new hooh, 
held in the hand, as shown in the engraving of Hugh Miller^ Scotland's 
talented geologist. 




Attentiveness large. 
Abbey Kelley Foster, an able advo- 
cate of the abolition of American 
slaTery. 



Attentiveness small. 

His Majesty Pomarre, King of 

Taheiie. 



1. Unbending and diverting the mind you thoroughlj^ enjoy; being 
easily distracted you are wandering and fitful in your efforts. 

2. Even important events and subjects you can gloss over, and over- 
look numerous good things. 

3. Being listless and cursory, rather dreamily you skim the surface. 

4. Not being very attentive, things of rare interest may engross you, 
while commonplace occurrences are passed without consideration. 

5. It is hard work to engross your mind uUy and absorb your 
undivided attention. 



ATTENTIVEXESS. 



213 



6. You give heed to things about you in so careless and uninteresting 
a manner that you may be easily diverted from your purpose. 

7. You are unmindful of interesting subjects or those upon which 
duty calls you to take an interest. 

8. Inspection and inquisitiveness will characterise you as you give 
due regard to important subjects. 




Attentiveness very large. 
Hugh Miller, Scottish Geologist 

9. With pleasant advertence, you heed the affairs of life ; but 
thoroughly you attend to things to which your attention is directed. 

10. You are apt to become absorbed for the time with the matter in 
hand. 

11. Having a remarkable power of noticing and observing objects 
around you, everything receives your close, observant attention. 

12. Being intent on every subject with a remarkable power of close and 
searching heed, you are mindful and largely gifted with introspection. 

A. To Cultivate Attextion: — Examine closely every object or 
person; note minutely every condition of their surroundings; give 



214 



SYMPATHETICALNESS. 



earnest heed to whatever you do; be intent and live as if life were a^ 
battle and not an evanescent dream. 

" Tell me not ia mournful numbers 
Life is but an empty dream ! " 

« * 9): « * 

" In the world's broad field of battle, 
In the bivouac of life, 
Be not like dumb driven cattle ! 
Be a hero in the strife ! " ^Longfelloic, 

B. To Become less Attentive: — Let life glide away like a smooth 
stream; relax your mind and turn away from whatever interests you;, 
proudly dash on in your conceit, and allow no thought to have an abiding, 
place in your mind. 



SYMPATHETICALNESS. 

THE VIRTUE OF FEELING WITH OTHERS WHETHER IN THEIR WOES, 
TROUBLES, AND ANXIETIES, OR IN THEIR PLEASURES AND JOYS. 

A long narrow face, with full lips, are testimonies of true and heart 
stirring sympathy. But besides these there are several other signs, such as- 
a long head, from forehead to crown; round commissure of the eye; narrow^ 
nose, in its lower portion; long nose, long and slim fingers, d)C, 




Sympatheticalness small. 
Robespierre, a bloody and cruel tyrant. 



Sympatheticalness large. 

Eustache, who saved his master and 

others from massacre. 



1. For another's sorrows your stony heart never melts. 

2. To your unmerciful soul, compassion and commiseration are 
strangers. 

3. Worlds of woe may expand around you and yet not a spark of pity 
scintillates from your hard eye. 



SYMPATHETIC ALNESS. 215 

4. Being almost devoid of tlie sympathetic nature, you are not adapted 
to compassionate another in grief. 

5. Having been somewhat tutored in suffering and sadness, you da 
smile and weep with others; and yet you are only mechanically trans- 
fused or affected by their weal or woe. 

6. Occasionally, tender feelings may agitate you, yet you are not 
easily swayed or unbalanced in this respect. 

7. Though neither unfeeling nor often melted to tears by pitiful 
sights, you may, and no doubt do often feel, more than you express. 

8. When others suffer, with a yearning heart, you try to render con- 
solation, and express a proper amount of sympathy. 

9. Being of a relenting heart, the tender and kindly feelings are 
readily enlisted in you. 

10. Being possessed of tenderness and forbearance for others, you 
have abundant pity for the unfortunate of human-kind. 

11. Tender-hearted, you be well termed, as you will try to console and 
comfort the afflicted. 

12. With the best interests of all mankind, your heart ever beats in 
unison, while you are instinctively lenient and merciful. 

A. To Improve in Sympathy: — Let the lovely and pellucid fountain 
of secret sympathy well forth its tiny stream until its use strengthens it 
into a mighty river. Sympathise with the sorrowing and wretched of 
every clime; lament with the weepers, and shame not the tear of compas- 
sion back into its hiding-place. 

B. To Deteriorate or Minify Sy^mpathy:— Harbour malice against 
those with whom you once sympathised; enter less into and compassionate 
not so much the feelings of the afflicted; with steel, encase your heart, 
and let not its door even stand ajar to the suffering world; keep steadily 
in view that your well-meant clemency will rob you unjustly; and never 
do an act of private charity; but always stipulate that the donation you. 
grudgingly doll out must appear in the next day's issue of the best circu- 
lated daily paper. 




CLASS VI, 



PERFECTIVE QUALITIES. 

THE SIXTH CLASS OF CHARACTERISTICS ACCOMPANY AN EVEN COJIBINA- 
TION OF TWO OR MORE OF THE FIVE FORMS. 



GRACEFULNESS. 

BY GRACEFULNESS IS MEANT THE QUALITY OR FACULTY RESULTING IN 
EASE AND ELEGANCE OF MOTION AND AGREEABLENESS OF MANNERS. 
THE GRACEFQL MOVEMENT IS PERFORMED IN LONG CURVES, AND THE 
GRACEFUL MANNER IS SEEN IN THE SWEEPING CURVE OF THE GESTURE 
AND BOW. 
The apparent structural form which accompanies graceful movements 

and manners is the slim and pliable structure that bends with apparent ease. 




Gracefulness large. The swan. 

1. As ungraceful as a stump, your figure presents no curves that 
would bespeak any graceful trait in your character. To you the swan 
would appear no more graceful than a toad shivering on a cold stone. 

2. The waddling of a duck, or a turtle, resembles your gait. The 
irregular movements of your body may be compared to a broken sea; 
you jog along like a donkey under a ton of hay. 



GRACEFULNESS. 217 

3. Your ordinary movements are characterised by stiffness, awkward- 
ness, and uncouthness. 

4. Though pliability and suppleness of body may interest you, still 
they affjprd you no great pleasure. 

5. The undulations of a wheat field waving in the breeze, the flying 
of the swallow, the swimming of the swan, or the gyrations and swoop 
of the vulture or the eagle, as it descends upon its prey, seldom raise 
you into ecstatic enthusiasm. 

6. The stiff and perpendicular motions characterise you generally; 
hence flowing and sweeping garments are rarely admired by you. 

7. By diligent cultivation and assiduous attention, ease of movement 
and elegance of attitude may characterise your actions and give you 
graceful and winning manners; but without cultivation you would be as 
graceless as a hog. 

8. Innately loving beautiful motion, your attention will be arrested 
and your sympathy enlisted by the carriage that rolls easily along, the 
body or bird that glides, the person that easily skates, if they exhibit in 
their locomotion numerous long smooth curves. 

9. So enamoured are you with easy, graceful, curvilinear motion that 
time seems to glide away pleasantly while you are beholding the rolling 
billows or the wreathing smoke in its gyrations heavenward. 

10. The toddling gait, being unnatural to you, displeases you wher- 
ever you observe it; hence you instinctively avoid it, and pay consider- 
able attention to your gait, manners and figure. 

11. Your bodily attitudes are always graceful; hence your natural 
carriage and bearing are always distinguished by the elegance of refine- 
ment. 

12. Wavy motions are your delight. The swaying of a fire balloon; 
the unlimited epicycloidal curves marked by the course of a kite; and 
the wheeling and bounding of a spirited horse, will all afford pleasure to 
your graceful mind and fancy. 

A. To Cultivate Gracefulness: — Measure each step you take with 
unfailing accuracy, and always make your steps of uniform length; read 
the works of graceful authors; associate with those who have a particular 
regard to their special, general appearance; study how to move in a bend- 
ing easy manner, and endeavour to improve your gait and manual atti- 
tudes. Watch the liquid swaying of the neck of a swan, and introduce 
a similar easy grace into your own movements; roll a hoop, spin a top, 
learn to waltz, skate, and never allow yourseK to perform an awkward 
movement. Remember what Pope says of ease in writing; and his words 
are quite appropriate here: — 

" True ease in writing comes from art not chance, 
As those move easiest who have learned to dance." 

B. To Restrain Gracefulness: — Eat heartily; sleep much; be stiff 
in your movements, and less bending, bowing, scraping, and nodding in 
your salutations and deportment; pay less attention to gracefulness and 
more to the ordinary necessities of life; and you will thus render your- 
self sufficiently ungainly and boorish to repel the esteem and admiration 
of all that admire elegance of manner and the charms of gracefulness. 



218 



PROSPERATIVENESS. 



PROSPERATIVENESS. 

THE POWER OF ATTAINING THE DESIRED OBJECT. 

The curved line running round the coiners of the mouth is nature^ s stamp 
or trade-marlc on the visage of a person who has succeeded or can do so mi 
some department of life. 




Prosperativeness large. 

Jacob Strawn, an extensive farmer, cattle dealer, and business man of Illinois, 

■who began life poor. 

1. Almost all your efforts prove abortive; hence your life has been a 
succession of failures, mistakes, and botches. 

2. Allowing your latent energies to rust and corrode in idleness, the 
myriad circumstances and opportunities occurring around you are not 
turned to self advantage, partly arising from your being a bad planner as 
well as spending your force in passional indulgence. 

3. By economizing your life force your old age may not be one of 
want and misery; many of your plans are incomplete, and cause dis- 
appointments to cluster along your path as thickly as grapes on an 
arbour in autumn. 

4. To you the beatitude, ** Blessed are they that expect nothing, for 
they shall not be disappointed," is likely to prove about correct; hence 
build not high your expectations lest the sad truth sap their walls some 
day. 



PROSrEEATIVENESS. 21^ 

5. Being alike free from tlie extremes of thrift and ineffectiveness, 
you require to labour attentively in order to flourish and prosper, as well 
as to carefully regulate your passions with the due amount of reason and 
common sense. 

6. Behig moderate in your requirements, you will never become as 
rich as CrcDSUs, Dives, Astor, the llothschilds, Stuart, or Vanderbilt. 

7. By striving earnestly in a good cause, the great struggles of your 
life will result successfully. 

8. You will make excellent progress in life, should your path among 
mankind nob prove very rugged and steep. 

9. Your ability to accomplish what you undertake is so good that you 
generally succeed in your projects; so rarely are you disappointed that 
people call you lucky; yet should misfortune occur, it will be only a 
stimulus to fresh effort, and you will continue the struggle until success 
perches upon your banner. 

10. Prosperity mostly waits upon you along the whole of your 
pathway in life; but should a failure occur in any of your undertakings, 
it will be occasioned by circumstances over which you have no control. 

11. So remarkably fortunate are you that everything you touch seems 
to turn to your advantage. 

12. Having first-class natural ability and endowments, aided by just 
the proper amount of energy, your wishes gain ready responses, so that 
you conquer and come out best in every undertaking. The world would 
seem to be made for you, and quite to your liking, judging from your 
good fortune and success. 

A. To Cultivate the Means that lead to Success:— Be regular 
in your habits; calculate everything deliberately and accurately; keep 
cool; lead a steady life; be merry and cheerful; but above all take care 
of your health; depend as little as possible upon others, trusting mainly 
to self-exertion; think, act, and control your passions. Keep well in 
mind what Longfellow has so well said of the talent for success: " It is 
nothing more than doing what you can do well, and doing well whatever 
you do, without a thought of fame." 

B. To PvESTK^viN AND Obstruct Success: — Earnestly avoid every 
attempt in this direction, it is only too easily done; but if you need a 
hint or two in this undesirable work, here are a few: — Dive into projects 
without premeditation; make no calculations; give full swing to your 
impulses; dismiss earthly thoughts; learn that worldly achievements may 
ruin your soul; make no effort, therefore, to succeed, and console your- 
self with the oft repeated absurdity, so neatly expressed by the indolent 
Addison with his pot of beer by the arm of his easy chair: *' 'Tis not iu. 
mortals to command success." 



220 



PHYSIOHARMONITIVENESS. 



PHYSIOHARMONITIYENESS. 

THE POWER WHICH APPRECIATES THAT PHYSICAL CONDITION IN WHICH ALL 
PARTS OF THE BODY ARE ROUNDED AND IN PERFECT ACCORDANCE. 

When one part of the body is equal, in due proportion, to every other part, 
in strength, and no feature seems to dominate the others in size, and all are 
rounded, the individual who is so happily framed, so essentially harmonious 
throughout, should feel grateful^ and endeavour to assist others to like har- 
mony in their natures. 





Physioharmonitiveness large in Sarah and John Bovin, aged respectively 
164 and 172 years of age. 

1. You are utterly devoid of the concord which invites tranquillity and 
happiness. 

2. Jarring and clashing elements are in the very essence of your nature, 
and the moth and cankerworm of discord are eternally gnawing at your 
vitals. 

3. The cause of almost all your trouble is the jarring disproportion of 
your strong and weak faculties— constantly at war, superiuducing an in- 
cessantly irrelevant condition of mind. 

4. Being never fully in accord with yourself or others, misunderstand- 
ings are constantly arising, and as with a broom of discord sweep away 
all concord and unanimity between yourself and friends. 

5. Though generally of a w^ell balanced mind and disposition, j^et you 
are liable to be out of sorts sometimes. 

6. Your head being neither too large nor too small, is fairly propor- 
tioned to your body. The balance between your physical organs gene- 
rally gives you attractive harmony ; yet when disturbing causes arise you 
are inharmonious. 

7. Though perfect harmony may not exist in your composition, yet 
one faculty accords well with another. 

8. The tranquillity of your nature, arising from your usually untroubled 
state, diffuses peace around you. 



PHYSIOILVRMONITIVENESS. 



221 



9. Acting and living in unison with others affords you pleasure. 
Hence you have a natural aversion to discordant people, 

10. Possessing strong compatibility, you are at all times consistent, and 
the entire unison of your mind's action casts out all jar. 

11. In your mentality, one faculty adapts and adjusts itself to another, 
so that, enjoying concinnity, no discord creeps into your nature. 




Physioharmonitivetiess small. 
Cut Xose. an Indian, vrho, in the mas- 
sacre of 1862, in Minnesota, murdered 18 
women and children and 5 men. 



Physioharmonitiveness large. 

G. F. Handel, a talented musician, whose 

life was occupied in promoting harmony. 



12. In all your mental faculties there is perfect concord, a beautiful, 
harmonious equipoise pervading every organ, and every mental attribute, 
and all your emotions. 

A. To Adtaxce akd Improve Haemony :— Cultivate and enjoy music; 
encourage your weak and restrain the strong faculties; allow nothing to 
disturb the quietude of your mind; avoid everything disagreeable, and 
permit no one or nothing to disconcert you. 

B. To Retard a2s-d Lessex Haemont:— Flare up and rile at every- 
thing unpleasant; become excited and storm at the veriest trifle; make 
no concessions or attempts at conciliations; throw your nature out of 
gear by constantly clashing and disagreeing with others; when others sing 
throw in a discordant note or two; bear in mind that your grating and 
stridulous nature is rasping itself out apace. 



^22 



PKOPORTIONATIVENESS, 



PROPORTIOXATIYENESS. 

RECOGNITION OF THE TRUE RELATION OF PARTS TO EACH OTHER. 

The physiognomical manifestations of proportionatiyeness are a due 
Mfmmetrical proportion of one feature to another joined in a body whose 
parts and features are in harmonious accord, 2^^oducing beauty of form. 




Proportionativeness large. 
Petrarch Zortan, 185 5'ears of age. 



Froportionativeness small. 
A flat liead Indian, of Vancouver Island, 
British Columbia. 



1. Your ill-assorted members predispose you to be fond of exotic, 
outlandish objects and persons, and gives you by inclination a readiness 
in affiliating with persons of unmatched faces, and badly assorted features. 

2. Irrelevance and disproportion lend a pleasure to one of your nature, 
as soon as you observe them, or recognize the incomparable. 

3. Some of your features are too large to bear due proportionate size to 
the others; hence your character is marked with unsuitableness to itself. 

4. Certain of your characteristics possess so much more strength than 
others, that it seems as if one part of your being was unallied to the rest. 
Hence you are a peculiar person — an oddity, in short. 

5. When one in whom due proportion abounds views your features, 
he or she will perceive an incommensurable difference in the size of the 
I)arts; the consequence of this disproportion is that you e\dnce both very 
strong and very weak traits of character. 

6. Being free from extremes in any of your forms you are thus 
prevented from excesses in disposition. 

7. Fair symmetry spreads her heavenly mantle over your organization 
and protects you from the cold discords resulting from disproportion. 

8. Having a clear perception and comprehension of the correlation 
^ndhomogeniousness of one portion of a body to another, you are enabled 
to discern where pertinency or fitness reigns in another's character. 



rRoroRTiONATivEXESs. 223 

9. The identity is excellent in your physical proportion; hence analogy 
and relevancy are manifested in your form. 

10. The due proportion which one feature or part of your face and 
body bears to another is no less remarkable than is that of the happy 
relation and balance existing in your mental endowments. 

11. Remarkable relation and adaptation characterise your whole 
being. You are an excellent judge of proportion or disproportion in 
persons or materials. 

12. The exactitude with which the physical of your structure plays 
upon another, and produces or accompanies an equality and fitness of 
mind is worthy of remark and high commendation. 

A. To Improve Proportionateness:— Notice the relative size of the 
wing to the upright of a house; study architecture; do not allow yourself 
to run to extremes in politics, religion, business, profession, or sociality; 
and in whatever you do be regardful of the proportion that one thing 
bears to another; be considerate of correlations; associate with those who 
are cognative, proportionate, and balanced in character; study books by 
mathematical and mechanical writers; observe and study those buildings, 
bridges, and machines in which proportion and due relation of size exist 
among the various parts; when writing make each letter sufficiently 
large to correspond with other letters on the same page; study the rule 
of proportion in arithmetic, and proportional logarithms; use compasses, 
dividers, and proportional scales; observe every suitable and comparative 
relation; and become symmetrical. 

B. To Restrain Proportionateness: — Rarely does this inclinafion 
need restraint; yet in cases of derangement it may become necessary. In 
such case, the following rule will be efficacious: — Shun the rule of propor- 
tion in arithmetic, and the fifth and sixth books of Euclid as well as every 
book on mensuration; heed not the adaptation of any one thing to another; 
avoid endeavouring to bring into suitable comparative relation, every 
deed, object, or thought you happen to know; be incommensurable in 
every one of life's affairs and circumstances. And lastly, set down as 
sheer bosh what Professor Upham says: — *' I have come to the conclusion, 
if man or woman either wishes to realize the full power of personal beauty, 
it must be by cherishing noble hopes and purposes; by having something 
to do and something to live for, which is worthy of humanity, and which, 
by expanding the capacities of the soul, gives expansion to the symmetry 
of the body which contains it.'* 



224 



I)EDUCTIVE^^ESS. 



DEDUCTIVEXESS. 

THE LOGICAL FACULTY OF DEDUCING CONCLUSIONS FROM PREMISES. 

7/1 the human physiognomy, the ratiocinaiive faculty discovers itself to the 
observer by a well defined and prominent nose and broad face. I^o person has 
been ever known as an original and correct reasoner who had a low flat nose 
like that of the Chinaman, 




Deductiveness small. 
Foolish Sam. 



Deductiveness large. 
John Locke. 



1. Being a complete fool, you leap, frog-like, at every conclusion, 

2. Never caring to know the reason why, but only the fact or asser- 
tion, you will not make a good grammarian. 

3. You possess more available talent than becomes manifest by your 
attempts at reasoning; and you are slow in comprehending any compli- 
cated system or line of argument. 

4. You can pick up knowledge quickly, and your plans, though not 
extensive, may be practical; still j^ou are not very thorough in tracing 
out the relations of arguments to subjects under consideration, 

5. Naturally slow and heavy in reasoning, you will require much time 
to adduce the pi'os and cons of your argument upon any subject. 

6. When deep and intricate subjects come under your consideration, 
you may fail thoroughly to comprehend them, as you are not invulner- 
able in argument. 

7. Though you manifest no very decided desire for the ascertainment 
and study of principles, yet you give sufficient assurance of fair reasoning 
talent. 

8. From the thinking powers of your mind being logical, when you 
grasp principles accurately, your inferences are usually to be trusted. 

9. The origin of things, ideas, and systems as well as the rationale of 
them afford you great pleasure; Leuce your ratiocinations and inductions 



DEDUCTIVflNESS. 225 

are profound and extensive. You possess the spirit of the following linea 
by Cotton: — 

"'Tis Reason's part 

To govern and guard the heart, 

To lull the wayward soul to rest, 

When hopes and fears distract the breast ; 
Eeason may calm this doubtful strife, 
And steer thy barque through various life." 

10. Being, if educated, capable of deep thought and fair penetration, 
your ability will be good in discovering the principles upon which any- 
thing new depends. 

11. Though you may not be able to elucidate and exhibit your cogita- 
tions so well as you understand them, nevertheless, being capable of deep 
abstract thought, you readily discern the causes that underlie and pre- 
cede a change. 

12. Possessing an exceedingly profound and comprehensive mind, the 
reason why is always arising in your times of cogitation, and the same 
word ever ready in your interrogatories. The Aristotleian method as 
well as the Baconian govern, guide, and pervade all your investigations- 
Over all your thoughts and researches, Reason presides as the lord- chief- 
justice. 

A. To Cultivate the KATiociyATiVE Powers of Mind: — Muse, 
ponder, investigate; debate, cogitate; seek for the wherefor of every- 
thing; study Mathematics in all its branches, as well as Astronomy, 
Geology, Natural Philosophy, and even Metaphysics; read the writing* 
of Socrates, Hippocrates, Plato, Aristotle, Bacon, Cuvier, Herschel, Owen, 
Darwin, John Stuart Mill, &c. 

B. To Restrain THE Tendency to Ratiocinate;— Cast away your 
fine spun theories; shun arguments with any one; trouble not yourself 
about the systems and doctrines of Plato, Pythagoras, Epicurus, Aristotle, 
or any great philosopher; do not peruse the works of Plutarch, Cicero, 
and Seneca; keep along the beaten path well paved with facts, from it 
carefully sweeping away any stray probability that some unwary specu- 
lator may have dropped in your path; be practical, keeping your ob- 
serving faculties wide awake and hard at work. 




T 



The Following Tables for Marking were 

FILLED UP FOR 



Marked hy 

£)ate of Marking, 

The Place where the Marking tvas done^. 



€!omplexionj 

Hair^ 

Eyes^ 

The most prominent Facial Feature^ 



Explanation of the following Table of Marking. 



CoLu:\rN I.— In tliis column (I.) are given the names of the Powers 
and Faculties. 

CoLu:^iN II. — Directly to the right, and on the same horizontal line as 
the name of the faculty or power (in column I.) will be found, in this 
column (II.), the number of the page on which the power or faculty 
commences. 

Column III. — In this column (III.), on the same line as the name of 
the faculty or power will be found a figure (in pencil or ink), indicating 
the size of the faculty or power, or its condition, on or succeeding that 
page on which the name of the faculty or power, or its condition is given 
in the body of this book. 

j\\B. — That paragraph, and that one only, applies to your character. 

Column IV. — In this column (IV.), still keeping on the same hori- 
zontal line with the name in col I., if the examiner marks A, it is to be 
understood that that faculty or power opposite which A is placed should 
be cultivated. 

In this column (IV.) when B is marked on the same horizontal 
line, the power or faculty opposite needs restraint; and the first para- 
graph marked B, after the name of the faculty or power, as found in 
the body of the book, will then apply to you for whom the marking 
has been made. When A is placed in column IV. by the examiner, 
then you should turn to paragraph A, after paragraph No. 12 of the 
faculty or povy-er that is named on a parallel line in column I., and 
the page where it can be found is given on the same parallel line in 
column II., and, when found, read paragraph A, and thoroughly fol- 
low the advice contained, as applicable to you. The same can be said 
when B is marked in column IV. 



Column I. 
Name of the Faculty or Power. 


Column II. 

Piige in this Book 
in which the 

Faculty or Power 
commences. 


Column III. 

Size of Powers and 

Faculties, marked 

on a Scale of 

1 to 12. 


Column IV. 

Culture of the Power 

or Faculty marked A, 

Restraint of the 

Power or Faculty 

marked B. 


Abdominal Form, 


8 






Thoracic Form, 


11 






Muscular Form, 


12 






Osseous Form, 


U 






Brain Form, 


17 





228 



TA.BLE OF MARKING. 



Column I. 
Name of the Faculty or Power. 


Column II. 
Page where the 
Faculty com- 
mences. 


Column III. 
Size of the Fa- 
culty. 


Column IV. 

Culture marked A 

Restraint, B. 


The Stomach, 


19 






" Liver 


21 






'* Kidneys, 

** Heart 


22 






23 






*' Lungs, 


24 






** Colour 


25 






** Texture, 


26 






*« Health 


27 






M ind, Activity of, 


28 







Faculties, Class L, 


■ 
30 




Acquiesciveness, 


30 






Animalimitationality, 


31 






A quasorbitiveness 


33 







Physioelpidicity , 


36 
39 





Graspativeness, 


. 


Appetentiveness, 


41 
44 




Retaliativeness, 







Sociativeness, 


45 




Faculties, Class IL, 


47 

47 







Sentinelitiveness, 





TABLE OF MARKING. 



229 



Column I. 
Name of the Faculty or Power. 


Column II. 
Page where the 
Faculty com- 
mences. 


Column III. 
Size of the Fa- 
culty. 


Column IV. 

Culture marked A 

Kestraint, B. 


Morivalorosity, 


48 






Elevativeness, 


50 






Olfactiveness, 


52 






Eesistativeness, 


54 

55 






Assaultativeness 







Watchfulness, 


56 




Suspiciousness 


58 
60 






Locomotivity, 






Inquisitiveness, 


62 







Ambitiousness, 


r4 




Aut ohegemon3r, 


67 






Faculties, Class III. , 


69 






Temporinaturalitiveness. ... 


69 







Physiovalorosity, 


71 




Sophisticalness, 


74 







Playfulness, 


75 

76 




Philomonotopicalness, 






Intermutativeness, 


78 






Tonireceptionality, 


79 
82 






Concealativeness, 







230 



TABLE OF MARKING. 



Column I. 
Name of the Faculty or Power. 


Column II. 
Page where the 
Faculty com- 
mences. 


Column III. 
Size of the Fa- 
culty. 


Column IV 

Culture marked A 

Restraint, B. 


Economosity, 

Om-vativeness 


85 






86 






Accumulativeness, ... 


88 






Monoeroticity, 


90 






Voluntativeness, 


92 







Merriness, ... 


93 




Providentness, 


96 






Contrativeness, 


98 






Polyeroticity, 


100 




• 


Mnemonicnominality , ... 1^2 






Chromaticalness, 


104 






Demolitiousness 


106 






Philonepionality , 


109 


. _.„... 




Linguastiveness, 


111 




Physiodelectatiousness, ... 


114 






Curativeness, 


115 






Solicitusreputativeness, ... 


117 






Inexorableness, 


118 






Consecutiveness, 


120 






_Soiiidiffusitiveness, ... 122 







TABLE OF MAKKING. 



231 



Column L • 
Name of the Faculty or Power. 


Column II. 
Page where the 
Faculty com- 
mences. 


Column III. 
Size of the Fa- 
culty. 


Column IV. 

Culture marked A 

Restraint, 13. 


Decorativeness 


124 






Huntativeness, 


125 






Sagacitiveness, 


126 






Tradistiveness, 


128 






Adaptativeness, 


129 






Facilities, Class IV., 


131 






Discriminativeness, 


131 






Structurodexterity, 


133 




■■ 


Ordiniphysicality, 


134 




, 


Angularitiveness, 


137 






Beneficentness, 


139 






Decisiveness, 


141 




' 


Observativeness, 


143 






Persistenacity, ... . ^ 


145 




)• 


Rectituditiveness, 


147 




) 


Computationumericality, ... 


150 




\ 


Solidativeness, 


152 






Suggestiveness, 


153 






Characterioscopicity, 


155 






Amicitiveness, 


157 




ii 



232 



TABLE OF MARKING. 



Column I. 
Name of the Faculty or Power. 


Column II. 
Page where the 
Faculty com- 
mences. 


Column III. 
Size of the Fa- 
culty. 


Column rv. 

C ulture marked A 

Restraint, B. 


Originativeness, 


159 






Mensurativeness, 


162 






Pertinaciousness, 


164 






Temporimechanicality, 


166 






Practicalifciveness, 


167 






Reverentialness, 


170 






Faculties, Class V., 


172 






Ordinimentality, 


172 






Prescience, 


175 






Susceptiblen ess, 


176 






Mentimitativeness, 


177 






Affableness, 


179 




. 


Salitiveness, 


181 




Sublimitasity, 


183 




Futuritiveness, 


184 






^stheticalness, 


187 




Carefulness, 






Spementality, 


189 






Puritativeness, 


191 






Intuitiveness, 


193 







TABLE OF MARKING. 



233 



Column I. 
Name of the Faculty or Power. 


Column IL 
Page where the 
Faculty com- 
mences. 

195 


Column III. 
Size of the Fa- ( 
culty. 


Column IV. 

::;ulture marked A 

Kestraint, B. 


Literati veness, 






Cleanness, 


197 
198 






Pitifulness, 






Imao^nativeness, 


200 






Factimemoriativeness, 


203 






Prudentiality, 


207 






Credulousness 


208 






Courteousness, 


210 






Attentiveness, 


212 






Sympatheticalness, 


214 






Faculties, Class VI., 


216 






Gracefulness, 


216 

218 




Prosperativeness, 






Physioliarmoniti veness, ... 


220 






Proportionativeness , 


229. 






Deductiveness, 


224 







Professions, Trades, Occupations, Callings, etc. 



Those Professions, Trades, Occupations, Callings, or Business in which 
you would best succeed are marked with a dash, made by a pen or 
pencil, in the following list;— 



Accountant. 


Bellmaker. 


Colporteur. 


Actor. 


Blacksmith. 


Comedian. 


Actress. 


Bleacher. 


Compositor. 


Accoucheuse. 


Biologist. 


Conductor, Railroad. 


Administrator. 


Billposter. 


Cooper. 


.^ronaut. 


Biblist. 


Confectioner. 


Agent, R. R. Ticket. 


Bishop. 


Colonel, Military. 


** Insurance. 


Biographer. 


Counsellor at Law. 


** Express. 


Botanist. 


Councillor. 


** Concert. 


Bookbinder. 


Colourist. 


*' Lecture. 


Bootblack. 


Courier. 


*' Circus. 


Boatswain. 


Correspondent. 


" Theatre. 


Boatman. 


Cook. 


** Telegraph. 


Brakeman. 


Constable. 


*' Goods. 


Brewer. 


Congressman. 


Ambassador. 


Broker. 


Commodore. 


Amanuensis. 


Butcher. 


Commissioner. 


Anatomist. 


Builder. 


Critic. 


Angler. 


Butler. 


Cricketer. 


Angiotomist. 


Bugler. 


Dentist. 


Analyst. 


Buyer. 


Designer. 


Anamalculist. 


Captain, Steamer. 


Detective. 


Apiarist. 


*' Company. 


Dean. 


Artist. 


*' Mines. 


Debater. 


Architect. 


Carpenter, House. 


Demonologist. 


Artificer. 


Ship. 


Demonstrator. 


Artizan. 


Cashier. 


Diplomatist. 


Astronomer. 


Caricaturist. 


Doctor, Divinity. 


Assessor. 


Clairvoyant. 


' ' Law. 


Astrologer. 


Chandler. 


** Medicine. 


Attorney. 


Chemist. 


** Horse. 


Auctioneer. 


Chronologist. 


Cattle. 


Author. 


Chorister. 


Draughtsman. 


Authoress. 


Chambermaid. 


Drayman. 


Baggage Master. 


Clerk of a Bank. 


Dressmaker. 


Baker. 


Hotel. 


Druggist. 


Banker. 


*' Shipping. 


Dyer. 


Barrister. 


** Steamer. 


Doctress. 


Bar Maid. 


*' Store. 


Editor, or Editress 


** Tender. 


County. 


Scientific. 


Bazaar Maid. 


Town. 


" Literary. 


Barber. 


City. 


Political. 


Barberess. 


Clown of a Circus. 


Local. 



TABLE OF PROFESvSIONS, ETC. 



Electrician. 
Electroplate!'. 
Electrotyper. 
Elocutionist. 
Engineer, Civil. 

'* Mechanical. 

** Topographical. 
Engraver. 
Engine Driver. 
Entomologist. 
Entozoologist. 
Ethnologist. 
Equestrian. 
Equestrienne. 
Epitaphist. 
Farmer. 
Florisk 
Financier. 

Finisher, in Machinery. 
Fisherman. 
Fruit Grower. 

" Dealer. 
Foundry Worker. 
Gardener. 
Geographer. 
Grammarian. 
Glassblower. 
Glove ]Maker. 
Gun Smith. 

Guardian of the Young. 
Geologist. 
Haberdasher. 
Harness Maker. 
Hatter. 
Hagiologist. 
Health Seeking. 
Historian. 
Horseman. 
House-keeper. 
Hobel-keeper. 
Hunter. 
Huckster. 
Horse-tamer. 
Hostler. 
Inventor. 
Instructor. 
Ironmonger. 
Janitor. 
Jailer. 
Jeweller. 
Judge. 
Juror. 



Jobber, Stock. 

" Mechanical. 
Justice. 
Kilnworker. 
Laundry Maid. 
Lawyer. 

Lecturer, Literary. 
" Popular. 
*' Scientific. 
College. 
Legislator. 
Lecturess. 
Librarian. 
Lieutenant, Army. 
Linguist. 

Livery- stable Proprietor 
Logician. 
Locksmith. 
Lumber Dealer. 
Lumberman. 
Manuf., Boot and Shoe. 

* ' Machinery. 

** Locomotives. 

* * Carriages. 
*' Clothing. 
** Harness. 
** Leather. 
'' Bricks. 

* * Furniture. 

'* Cotton Goods. 
'' Woollen '* 
* ' Farming Implts. 
** Tapestry. 
* ' Musical Insts. 

* * Surgical ' ' 
'' Watches. 

** Safes. 
** Tinware. 
** Earthenware. 
*' Silverware. 
'' Type. 
** Cheese. 
** Indus. Machines 
Mayor of a Citj^. 

Town. 
jNfarketman. 
Mathematician. 
Mechanic, Machinist. 
** Foundry. 
** General. 
Merchant, Dry Goods. 
** Groceries. 



Merchant, Hardware. 
Books. 
Clothing. 
Seed. 
** Liquor. 
*' Eetail. 
** Wholesale. 
Flour & Feed. 
Miller. 
Medium. 
Marshal. 
Milliner. 
Miner. 
Minister. 

Musician, Instrumental. 
*' String Inst't. 
Wind ** 
VocaL 
*' Treble. 

Alto. 
'' Tenor. 



Moulder. 
Naturalist. 
Navigator. 
Nurse, Children. 

'' Sick. 
Novelist. 
Nosologist. 
Needlewoman. 
Officer, Army. 

'' Civil. 

" Customs. 

*' Executive. 
Orator. 

Overseer, Orna. Works. 
Painter, House. 

*' Scenic. 

'' Sign. 

'' Landscape. 

«* Portrait. 

* * Caricaturist. 
Pedlar. 
Penman. 
Philosopher. 
Photographer. 
Physiognomist, Student. 
' ' Examiner. 
* * Lecturer. 
* ' Teacher. 
*' Discoverer. 
" Practical. 



236 



TABLE OF PROFESSIONS, ETC. 



Physiognomist, Author. 

Physician. 

Plasterer. 

Piano Tuner. 

Postmistress. 

Policeman. 

Politician. 

Postmaster. 

Prophet. 

Prophetess. 

President, Bank. 

** Trustees. 

** Committee. 

** Council. 

** Meeting. 

** Nation. 

*' Eailroad Co, 
Pawnbroker. 
Pattern Maker. 
Printer, Practical. 
Prison-keeper. 
Proof Reader. 
Public Speaker. 
Publican. 
Publisher. 
Ploughman. 
Pontonier. 
Quarry man. 
Quartermaster. 
Pag-picker. 
Reporter. 

Kegistrar of a County. 
Sailor. 
Senator. 
Servant. 
Salesman. 



Saddler. 
Saloon-keeper. 
Sculptor. 
Sheriff. 
Seamstress. 
Songster. 
Stationmaster. 
Stone Mason. 
Soldier. 

Speculator, Cattle. 
*' Lands. 
'* Money. 
" Grain. 
**' Patent Rights 
** Real Estate. 
'* Fruit. 
" Merchandise 
generally. 
'' Stocks. 
Statesman. 
IStock Dealer. 
** Grower. 
Student. 

Superintendent, Schools. 
** Railroad. 
** Sab. School. 
*' Public works. 
* * Men. 
** Charitable 
Institutions. 
Supervisor. 
Surgeon. 
Surveyor. 

Telegraphic Operator. 
Tailor. 
Tavern-keeper. 



Teacher, Gymnastics. 

** Music. 

*' High School. 

*' Primary '' 

** Dancing. 

** Calisthenics. 

" Mathematics. 

** Philosophy. 

** Languages. 

** Painting. 

*' Drawing. 

'* Colouring. 
Teamster. 
Tinker. 
Traveller. 
Tragedian. 
Tobacconist. 
Topographer. 
Tailoress. 
Toxologist. 
Tollman. 
Type Setter. 
Undertaker. 
Upholsterer. 
Violinist. 
Volunteer. 
Wine Grower. 
Weaver. 
Whitewasher. 
Waiting Maid. 
Yachtsman. 
Zoologist. 
Zincographer. 
Zoographer. 
Zootomist. 



Choice of a Companion for Life. 



The choice and selection of a life-companion "for better for worse," is 
the most important step in the career of either man or woman. Hence 
it becomes to every member of the community the vital question, as 
affecting both parties, not only during their own mortal and eternal 
destiny, but as influencing the offspring of such unions down to the 
latest generations. The principal things to be carefully considered and 
pondered well before entering into such binding relationship are chiefly 
the following: — 

1. Our mental and physical organization as to compatibility. This 
can only be ascertained in a trustworthy manner by each one candidly 
and unreservedly consulting the skilled physiognomist, so that there 
may remain no particle of doubt as to congeniality and reciprocity 
of the natures of the intended partners for life. The first step towards 
securing happiness is the cultivation of intellectual ca^pacity, which 
enables us to judge for ourselves and others; to reap and exchange 
mental benefits ; to discriminate between right and wrong ; to adopt 
advantages as they offer; and to promote that cheerfulness which will 
best sustain us through our earthly pilgrimage. The next essential, 
towards the attainment of the objects of life is physical condition. This 
judiciously attended to produces health and strength ; the former fitting 
us for our gratifications and duties; the latter for our labours. But in no 
particular is the advice of the skilled physiognomist more needed than 
in reference to the cultivation of the affections and the regulation of the 
passions, by which we acquire the esteem of others, and establish on a 
small scale that sympathy, harmony, and social consideration which in 
an advanced state will become general. 

Now it ought to be observed that our natural progression from 
friendship to love, is to matrimony. This is the position in which the 
object of the contracting partners should be to bind each the other as a 
faithful congenial participator in each other's joys for life. In this 
happy union the development of the warmer feelings is secured without 
shame or danger. Then consider well that the last grand ambition of 
humanity is progeny. Having surrounded themselves with children the 
married couple have accomplished the most exalted of their privileges, 
by securing to themselves a circle of companions, friends, and assistants, 
and by giving their race new creatures for its perpetuation; and thus 
establishing for themselves claims on creation. 

Finally, then, personally submit yourself to the examination of a 
competent physiognomist before selecting your life partner. He will 
then give you not only a full analysis of your own faculties and powers, 
but will also state, for your guidance, the looks, features, colour of hair 
and eyes, complexion, form, and character of the one best suited as a 
husband or wife for yourself. 

The following abbreviated description, when it is marked by an ex- 
aminer, will serve as a guide to a safe, happy, and blessed wedlock. 



•238 



CHOICE OP A. COMPANION POR LIPE. 



You should rj-!arry, or have married, such, a person as is described 
opposite the following dashes made with a pen or pencil by the ex- 
ammer : — 





Tall in Height. 


i 




Fine in Bodily Texture. 




Medium * ' 




Medium '* 




Short 




Coarse ' * ' ' 




Slim of Build. 




Light in Complex on. 




Medium * ' 




Blond 




Stout 




Fair 




Large Abdominal Form. 




Brunette 




Medium ' ' ' 






Very Dark " 




Small 






Pointed Chin. 




Large Thoracic * 






Broad 




Medium '* ^ 






Flat 




Small 






Dimpled 




Large Muscular * 






Indented 




Medium ' ' ' 






Peceding ** 




Small 






Far-reaching " 




Large Bony ' 






Double 




Medium *' ' 






Pound 




Small *' 






Square ** 




Large Brain ' 






Full Cheeks. 




Medium " * 






Medium ** 




Small '' 






Thin 




Large Mouth. 




Thick Lips. 




Medium ' ' 




Medium ' * 




Small '' ^ 




Thin " 




Prominent i^ose. 




Black Eyes. 




Straight 




Brown ' ' 


' 


Depressed *' 




Blue 




Long 




Hazel ** 




Short 




Grey 




Aquiline *' 




Protruding*' 




Small 




FuU 




High Forehead. 




Medium " 




Medium *' 




Sunken *' 




Low 




Large '* 




Broad 




Small 




Narrow *' 




Black Hair. 




Bold 




Brown *' 




Receding ** 




Auburn ** 




Wide Upper *« 




Flaxen '' 



If you are a male^ your partner should be from three to ten years 
younger than yourself; if 2i. female, your husband should be from three to 
ten years older than yourself. 

If you prize happiness in married life, do not marry one who is old 
enough to be your father, or as young as children should be, if you 
have them. Ann Hathaway was seven years Shakspeare's senior, and 
they were very unhappy as a married couple. 



OPINIONS OF THE PRESS OF AMERICAN CITIES, 

Where the Author has Delivered Courses of Lectures for 20 Tears. 



ScTENTiFic Lectures.— The renowned and eloquent lecturer, Dr J. Simins, has been lectTirlng on 
rhysioguomy, during the pa^t two weeks, in the city of Boston, to large and attentive audiences. The 
lec-tures are not intended as advertising mediums for tlie sale of quack medicines, or as ear ticklers to catch 
I)€unie3 with, but are given to advance science <uid the general welfare of mankind. The lecturea.are largely 
illustrated with paintings, and being interspersed Avith wit and humour make them very attractive.— //lo 
Waverleif Magazine, of Boston. 

Fhvsiognomy — A novel and Instructive course of lectures on this ill -understood science is now being 
delivered by Dr Siraras, whose striking delineations of character and startling revealments of the connection 
between form and character are creating a gi-eat amount of interest in this community. The lectures are free 
irom all objectionable features, not being intended as advertisements for medical practice. We recommend 
»11 to hear him who would add to their stock of knowledge of human nature.— CAicapro Tribune. 

Dr J. Simms, the renowned Physiognomist of New York, has delivered a course of lectures at Piatt's Hall 
in this city, which have proved a perfect success, as they have been attended by an immense audience of ladies 
and gentlemen every evening. The lectures are illustrated with a very large collection of oil paintings of 
noted men and women who live in the world's history. The lectures are moifll, amusing, scientific and 
instructive. During each day the Doctor had an unusual business in the way of charts and examinations, 
which proved very satisfactory to those who obtained them — San Francisco Evening Bulletin. 

LEtrruRE.- Dr J. Simms lectured last evening to a large audience. The lectiire was amusing and 
interesting. The Doctor, having been a popular lecturer for several years, is eminently qualified to make a 
lecture euterUiiuiug. The late discoveries in the system were clearly set forth by paintings and illustrations- 
— A", r. Sun 

Dr Simms concluded last night one of the most interesting and instructive courses of lectures ever 
delivered in this city, and through them has given an impetus to Physiri.L'uomical investigation that cannot 
f;ul of lasting good. They were scientific, practical and amusing, and elicited the warmest commendations 
trom the larvre and intelligent audiences who attended them. We bespeak for these lectures, in whatever 
Lommunity delivered, crowded — as they are sure to be — and delighted audiences — Indianapolis Journal. 

SciELNTiFic LECxrRER — Dr Simms has been lecturing all this week in Brewster Hall, on the exhaustless 
-ubject of man. No lecturer has ever visited New Haven who has given so many original ideas asDr J. 
tfimuis- He works for the good of mankind, and his fearless and independent manner has won him a perfect 
success in this city. The attendance each evening, {several evenings having been rainy, ) has been very large. 
•ind his audience gave the closeat attention to every word and gesture. Hiindreds have obtained charts and 
delineations of character. The Doctor will leave with the best wishes of the citizens of New Haven, 
for his success in the great and good work in which he so nobly labours — jS'ew Haven Daily Register. 

SciEKTiFic Lectttrks — Dr J. Simms of New York, has been lecturing to the medical students of the Old 
Medical School in this city. Last evening four hundred students and several professors were present at his 
lecture, and all speak very complimentary of his efforts. The late discoveries in anatomy and physiology 
which the Doctor presents are charmingly well supported by sound logic and stem facts. The Doctor has beeo. 
invited by a large delegation of citizens to extend his lectures in this city — Nashville Daily Gazette. 

Dr J. Simms, the jwpular lecturer on physiognomy, physiology and anatomy, has recently delivered a 
course of instructive and entertaining lectures in the city of New York. The audiences, always large and 
intelliirent, were apparently much impressed with the truths of nature and science described by the learned 
lecturer. These lectures are rendered more interesting by the valuable paintings and apparatus by which 
they are illustrated. Dr Simms proposes, during the summer, to make a Western tour, visiting Chicago and 
other cities, where he is deservedly a favourite.— FrtmA; Leslie's Illustrated Newspaper. 

Physiogkomt. — No man, we think, ever stood on a platform in Portland who could read character so well as 
Dr Simms. Lari'e audiences attend his lectures each evening at Lancaster Hall. To-night he lectures ou 
"•Physiognomy, and how to read character. Go to the hall during the day and obtain a chart and learn 
how to make your life most useful to others, as well as yourself.— Z)ai7?/ Eastern Argus, Portland Maine. 

The LECxrnE Last EvExryc — Dr Simms' lecture on " Physiognomy " drew an audience last evening 
which crowded the Academy of Music in every part. The lecture was instructive and highly interesting, 
much more so than many of those present had anticipated from the subject — Sacramento Daily Union. 

Large AtTDiENCES — The lectures of Dr Simms are admirable and pleasing, and none should forego the 
pleasure of hearing them. You can obtain a cht-xt in the Doctor's private room in the hall to-day, and learn 
thereby what you are by nature best adapted to do, to render most service to the world and yourself. — 
Illinois State Journal, Springfield III. 

Theatre Hall — Dr Simms' lectures at the old Theatre Hall continue to increase in interest. The room 
was filled last night to its utmost capacity. His lectures are amusing and instructive, which, together with 
a high moral tone, serve to m^ke them popular among onr best citizens. His examinations are very clear 
and accurate, thereby establishing the practical utility of Physiognomy — Wisconsin State Journal, 
Jfadison H7«. 

Mechanics' IxsTrrrTE. — Mechanics' Institute was crowded to suffocation. Long before the proper time the 
large hall was densely packed, every seat being full and all standing room occupied. Dr Simms is a 
physiognomist. His lecture is on physiognomy, and to call his lectiu-e of last night a complete success is 
scant j ustice. Every variety of face was illustrated ; every moral and mental condition was portrayed to 
life. Dr Simms desei-ves and wiU receive the patronage of our citizens.— Daily Journal of Commerce, 
Kansas City, Mo. 

Physiognomical Lectttre!? — A Card — Chicago, Jan. 30. 1863 — Dr Simms' lectures are highly instructive 
and entertainiug, and we think all who attend them will be benefited as well as amused. The Doctor is full 
of sparkling wit and sound sense, and as a scientific gentleman we heartily endorse him. We hope thu 
Doctor will again visit our citv at no distant period and deliver another course of lectures. We reirret that he 
did not make a lonxer stay here. (Signed) H. Olin, M.D.; John S. Bement, Flour :\Ierchant ; Thomas Wilce, 
Builder : James McGraw, Builder ; E. K. Swift. Banker ; Harrison Akley, M-D- ; L. Lewis, M-D. ; T. S. 
Peters, M-D. ; A. L. Hunting, Merchant ; A. C. Beers, Merchant ; B- 0. Sullivan, Merchant ; V. R. Allen, 
Engraver ; T. B. King, M.D. ; Louis M. Andrick. Lawyer ; S- L. Hendrick, M.D. ; T. H. Trine. M.D. ; B- 
Davis. M.D. ; L. B- Efner. M-D. ; William Thiras. Editor ; S. W. Lee. Medical Student ; William H. 
Crooker, Insurance Agent ; G. B.Smith, Travelling Agent : A. Dinsmore. Printer; G. H. Acker. Printer; 
1). A. Davis. Insurance Agent; M.T.Summers. Conmiission Merchant: T. Buck , Broker ; M. W. Winter, 
M.D. ; Thomas J. Lewis, M.D. ; A. H. Davis. Real Estate Agent ; J. G. Trine, M.D. ; Rev. A, R. Wynkoop ; 
;. H. Fry, M-D-. and many others.— Clipped from the Chicago Tribune. 

Pm-sioGKoMY — Dr Simms, who has been lecturing for a week past in the city, to crowded houses, on the 
'■ubject of Physioenomy, has just closed his course- He has been requested by a largs number of medical and 
h)ismes3 men of the city to repeat the course, and has signified his intention of doing so at some future time. 
The lectures have been well patronized by the public, and will be sure to be when the Doctor visits us again. 
— Chicago Timet. 

Dt J. Simms has been lecturing to large audiences in this city. His lectirres are scientific and relate to 
medicine. They have awakened great interest. Dr Simms makes a lecturing tour West this spring. — 
Harper's Weekly. 



nature's 

REVELATIONS OF CHARACTER; 



OK. THJB 



Mental, Moral, and Volitiue Dispositions 

OF MANKIND, 

As Manifested in the Human Form and Countenance, 

Illustrated by Comparative Physiognomy. 
THIS WORK, 

By J. SIMMS, M.D., 

IS THE FRUIT OP NEARLY TWENTY YEARS' DILIGENT OBSERVATION OF NATURE, 

AND PRESENTS A NEW AND COMPLETE ANALYSIS AND CLASSIFICATION 

OF THE POWERS OF THE HUMAN MIND AND BODY. 

Together with the Physiognomical Signs hy which every Faculty is Disclosed. 



The above-mentioned Work, in one large Octavo Volume, 
and the 

''Physiognomical Chart of Character/' 

ARE FOR SALE BY 

ME WILLIAM TWEEDIE, - - • 337 Strand, London. 

ME JOHN TWEED, 11 St Enoch Square, Glasgow. 

ME GEOEGE MITOHELSON, - - 40 Nicolson Street, Edinburgh. 



!N"oTE. — Tn each of the above-mentioned works, Old English spelling 
has been used, because the books were first Stereotyped and Published in 
Britain, where such spelling is in general use. Also, numerous new 
words have been formed, for names to newly discovered faculties, from 
the simple reason, that the English language contained no individual 
words significant of those faculties. 



IMPORTANT REASONS 

Why you should get a Chart 

AND DELINEATiON OF YOUR CHARACTER. 



1st. — Because tlie months or years you spent at the Common School, 
Academy, or College, never taught you whether you were fitted for a 
lawyer, doctor, preacher, artist, mechanic, surveyor, merchant, clerk, 
speculator, or anything else ; years of experience may teach you, but you 
do not want to lose years in making the discovery, when you can learn 
the whole secret in ten minutes. 

2nd. — To Ladies. You have equal capacities with man to fill many 
lucrative trades and offices now enjoyed by him alone. Every month and 
year is adding to the numbers of your sex who are achieving distinction 
and independence in avocations woman dared not have filled twenty 
years ago. Thousands are yet following humble pursuits, with a meagre 
remuneration, feeling conscious of gifts and talents for a higher sphere. 
Physiognomy may not instantly reverse public opinion in your favour, 
but will place you on the high road to achievement. 

3rd. — Parents. There is commonly a something about your children 
you do not understand ; their peculiarities of temperament, shape of brain, 
&c., are a riddle to you. They may not learn at school, and you are 
grieved at their apparent stupidity ; don't be hasty in your judgment, for 
the dunce of childhood may be, as it has been in thousands of cases, the 
genius of manhood. Physiognomy unfolds the cause of these peculiarities, 
and tells you exactly how to govern and educate them. 

4th. — The importance of attending to the proper conditions for a bliss- 
ful marriage is not generally appreciated in forming matrimonial alliances. 
The safest mode is a thorough delineation of the disposition, talent, incli- 
nation and physiology of yourself ; thereby enabling the examiner to fully 
describe the complexion, endowment, features, &c., &c., of the person 
well adapted as a congenial life-partner. 

Last, but not least, is the advice upon the exceedingly important sub- 
ject of Health; which plainly points out the mode in which to live to 
retain it; the manner of treatment, ministration and sustenance whereby 
hearty vigour may be regained, if impaired or lost, making of incalculable 
value the Examination and Chart. 



LIBRARY OF CONGRESS 



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